(navigation image)
Home American Libraries | Canadian Libraries | Universal Library | Community Texts | Project Gutenberg | Children's Library | Biodiversity Heritage Library | Additional Collections
Search: Advanced Search
Anonymous User (login or join us)
Upload
See other formats

Full text of "A collection of several philosophical writings of Dr. Henry More"

A. 



,?'g!p>- 









^.^^ 



- \ / 



"^, 



f ' . 




..■> 



-^tof.^w^ 






R. J. MENEFEE. 



al-U\c\\ 



"-% -\ 



\ 



r 



R. J. NIENEFEE. 



COLLECTION 

of Several 

Philofophical Writings 

O F 

D H E N R Y M O R E 

Fellow of Chrifl's CoUedge in Cambridge. 

As Namely, 

^'Antidote againft Atheifm. 
Appendix to the [aid Antidote, 
Entbiifafmiu Tritimphatm. 
"^^ Letters to Des-Cartes, ^c. 
. Immortality of the Soul. 
J^onje^iira Cabbaliflica, 

The fecond Edition more correct and much enlarged. 



Ariftot. Ethic, lib. lo, 

Ei J\h ^Mv |/K{ Tg?< r ctv^^a-mv, yu'i y(p n-nv (SJ®", -Jw©" '»£?< tvv Av^^comvo? /Si j;* * 

tt/TK^acoIJ^HC, Kj a.'TTiw'Jtt ■rntHv -Tsrg^j To ^liir x;7i 7^ k^,tj<^v ^ c* »/[/(i'. 

And again ch. 8. and 7, 

77?, «M* « ■3'Hor 77 Iv at/TM varapj^H. 



LONDON, 
Printed by ^ames Flejher, for William Morden Book-feller in Cambridge , 

MDCLXII. 



K-z 



f" (■■■>■ 



lU 



The 
PREFACE GENERAL. 



I. The Authors Excufe for fuch Alterations as he has made in this Edi- 
tion of his Books. 2. The general Scope of this whole Volume. 
3. The excellency and neceflity of Reafon for the maintaining of the 
truth of Chriftian Religion. 4. His Apology for interweaving PUto- 
»//»2f and C4r?fy?<««//J»efo frequently into his Writings. 5. Certain 
Advertifemenrs for the more profitably perufing his Books. 6. Divine 
Sagacity a Principle antccedaneous to fuccefsful Reafon in Contempla- 
tions of the higheft concernment. 7. The abovefaid Principle fur- 
ther illuftrated and confirmed out of Arifiotle. 8. The Authors Ex- 
cufe for his omitting in his Antidote, to confute the uNconeluJitig rea.- 
fons fome ufe for the proof of a God. 9. His Excufe for not adding 
a Treatlfe oiSuferflition to that of Ettthufeafme. 10, That it can be 
no offence to the knowing and ingenuous, that men have a fhynefs and 
jealoufy againft fuch Truths as they have not been acquainted with, 
II. Certain remarkable things concerning Des-Cartcs and his Wri- 
tings. 12. Certain confiderations lay'd together which wholly pre- 
vent all imaginable Objedions againft the Extenfion of a Spirit- 
13. The properties and Offices of the Spirit of Nature further cleared 
and confirmed. A Confedary concerning the Conduil of Souls by 
the Spirit of Nature. 14. That the ancient ^ndaical Cabbala d^id 
confift of what we now call Platomfme and Cartefiantfme^ made farther 
probable from the Lineage of the i';i^^4^()r/V;t School. 15. Particular 
cow^idfcdxiom owtoi Pherecydes ^Parmemdes and Arjftotle^ that might 
move one to believe that the whole Pjthagorick Philofophy, as well 
Phyftcal as Metafhjficai^ was the ancient Wifedome of the Jews, 
16. The unhappy disjundion of the Phyfical part of the Cabbala from 
the Metaphyfical in Leucippui^ Demecritta and Bpicitrui • with the Au- 
thors ferious endeavour of re-uniting them again. 1 7. That what he 
applies to the Text of Mofes in his Philofophick Cabbala^ he con- 
ceives is rational^ and is afTured that it exquifitely fits the Text, but de- 
liberates further concerning the T^tff^ thereof. 18. TheTeftimony 
cffeveral holy Perfons that did either plainly afTertjOr atleaff had no 
diflike of, the dodirine of the Souls Prteexiftence 5 Clem. Alexand. Ori- 
genes Adamant ius Clemens his Scholar , S. Ba^il and Gregorie Nazianzen-^ 
Synefiu6 Bp oiCyrene^ Arnobiui^ Prudentim^ S. Augufiine^ the Authour 
of the Book of Wtfdome^ & our blefTed Saviour, ip. That there is not 
theleaftdafhingofPrjeexiftencewith the Derivation of Original fin 
from Adam, 20. That Mathematical certitude in mere Philofophi- 
cal Speculations needs oblige no mans confcience to make profelTion of 

a % thecn 



iy The Preface general. 



them againft the good liking of his Superiours. 21. That if the Phi- 
lofophy which he has applied to Mefes his Text be true, it is a real 
Refiauration of the Mofaick Cabbda, 

Reader, 

Th Authours ^' aJO^> ^v^ M HAT thefe Writings which thottfindefi bound up in one 
Excufe for fuch Hl^^l T^^( 'volume ntAj appear alfe to he held together in fome 
Alterations as ^^\^^^B common confideration^ I thought it not amifsto fpeak 
?n SisTdtion g ^jl*^^ for»ething by way c/General Preface to them all. And 
of bis Books. ^^'^^•^ therefore tf thy curiofity be forward to enquire what I 

^L*:^^^^ ^ have done in thefe new Editions of my Books .^ I am ready 
to informe thee^ that I have taken the fame liberty in this Incelledual or 
Theoretical Garden of my own planting that men iifually take in their Na- 
tural ones : which is., To fet, or pluck up, to traniplant and inoculate, where 
and what they pleafe. And therefore if I have rafed out fome things., {which 
yet are but very few ) and tranlpofed others., and interferted others^ I hope 
J Jhall feem injurious to no man in ordering and cultivating this Philolo- 
phical Plantation of mine according to mine own humour and liking. 

2. But thefe are [mailer matters^ and fcarce any part of what I was a 
Icofoilti going to (peak. The great Cement that holds thefe feveral Difcourfes toge- 
whole Volume, fher is One main Defign^ which they jeyntly drive at, and which^ I thtnky 
is confefjedly generotts and important, namely. The knowledge of God, 
and therein of true Happinefs, fo far as Reafon can cut her way through 
thofedarkneffes and difficulties flje is incumbred with in this life. Which 
though they be many and great, yet I jhuldbelie thefenfe of my own fuccefs 
if I fhould pronounce them infuperable t, as alfo, if I were deprived of that 
fenfe, fhouldlofe many pleafures and enjoyments of mind which I am now 
confcioMS to my [elf of. Amongft which there is none fo confiderable as 
that tacit reflexion within my [elf, what realfervice may redound to Re- 
ligion/ro»» thefe my labours. For what greater fatisfa^ion can there be to 
a rational Spirit then to find himfelf able to appeal to the JlriBejl Rules of 
Rea[on and Philofophy, ifthofeDo0rinesoftheEK\{{eace of God and the 
Immortality of the Soul be not true ? And what, greater Bfi;ablifhment to 
Religion then to difcover thefe two grand Pillars thereof fo firm and flable^ 
even upon thofe very grounds that our own faculties do naturally affent to as 
true ? which cannot but conciliate much honour and reverence to the 
Priefthood, and flop the mouths of [hallow and profane Wits^ that are fo prone 
to look upon every Priejlas either a Fool or an Impoftour. 

3. Nor would I be thought to refrain the Reafonablenefs of our Religion 
InintKffly^Ii to thofe two main points only, as if the refi were not [0 too. For I conceive 
Reafon for the chriftian Religion rational throughout, and I think I have proved it to be 
Ihe'tTuth L"^ °^ f" '" ^"y Myftery of Godlincfs. whichlmu(l confefs was the main, if not 
Chriftian Re- the Only., fcope ofmyfo long and anxious fearch into Reafon and Philofophy., 
ligion. and without which I had proved but a lazy andremifs enquirer into the na- 

ture of things. For to heap up a deal of Reading and Notions and Experi- 
ments without fomeftich noble and important Defign, had but been^ a* I 
phanfed, to make my Mind or Memory a [hop of [mall-wares. But having this 
fo eminent a fcope in my view, and taking up that generous refolution of 

Marcus 



The P R E F A c E general* 



Marcus Cicero, Radonem, qu6 ea mecunque ducet, fequar ^ i make 
account I be^nn then to adorn my Function, and among/l other Priefllj 
Habiliments^ ia f articular to put on the Aoyiot or Rationale, the Sacer- 
dotal Breaft- plate, which mofl jufily challenges place in that region which U 
the ^eat of the Heart • the fimplicity and fincerity <?/ that part being the 
Rwf tfr pr(f/7-j|/'r/»g- tf/r/»f foundeft and pureft Reafon» And truly t cannot 
weff imagine what may he the moral account why Aaron's Robes Jhould he 
fuch an exprefs Reprefentation of the Univerfi ( a,Tr^ifcnajA.ec :ojjufjwf^ ix t» 
icoofjLv^ as * Philo calls it^ as in that every Pneii fjould^ideavottry ac- * PWloieAU- 
(or ding to his opportunity andcapacity^to be aljo as much as he can a Rational ^'^'^'' 
manor Philofopher. (For which reafen certainly Univerfities were firft 
ereffed^ and are fiiU continued to this very day.) And Philo himfelf infi- 
nuates fomethingtothis purpefe. BsAe^) y> t op;^/£p«a «xo»a r^ 'wxv\oie^{v 
ffjLfepTi^ 'iva. ax. "f aiwt^^i i^cu a^iov mtpi^ri t 'i'S'ior ^ioV ■# t oKtav ^owws.Thac 

the High Prieft continually refleding upon his attire, which reprefented 
the Univerfe, might be re-minded not to doe or fpeak afty thing con- 
trary to the laws thereof, or repugnantly to the Rules of eternal Reafon, 
which fs that everlajling High PrieJl^Oi Philo * elfwhere intimates, Aoo * inhisPe > 

S'^TT©.. That there are two Temples of God: the one the Univcrfe, 
in which the Firft-Eorn of God, the Divine Logos ^ or eternal Wifedome, 
is High Prieft j the other the Rational Soul, whofe Prieft is the true man, 
that is to fay the Intelleft, ( as Plotinus fomewhere fpeaks ) and which ts 
the Image of the Divine Logos^ as Clemens has expreff'ed himfelf. 'Etituf stromiu.iib.il 

dvSrpw'my©^ vwi. The Image of God is the Royal and Divine Logos., the 
impaflible Man ; but the Image of this Image is the humane Intelled. 

So that though the Divine Reafon or Logos he that eternal High Priefi 
which in time was to be incarnate., and of which Aaron in his Prieftly Robes 
was but a Type and Figure •, yet Man being an Image of him., and every 
Priefi in a more (pecialmanner^ he is to endeavour the adorning ofhimfelf 
with fuch accomplijhments as are fet out by thefe rich and Precious Habili- 
ments 0/ Aaron J amongfl which the Rationale had a chief place. For 
though it belong to that everla fling Logos alone to be the Maker of the 
world^ and to fill out all farts thereof by hisprefence, and to be in a manner 
vitally clad therewith ^ yet through the Goodnefs of God it may fall to the 
Pare tf every chrifiian Prieft., to be inverted as it were and adorned with 
the Knowledge of the Laws and Meafures of the Creation., and to take notice 
of the Reafons of Nature of which the eternal Logos is the Maker and G over' 
nour, which is very confonant to what Philo writes of the Figure of the 
Rationale or Sacerdotal Breajl- plate., which he faith wtu fquare., oti ^pri ^ ^ 
T ipuaimi Aoyiv Xf r ris dv^uvrv (ie^tiyJvai mv'iri^ :^ x.eiJei fMiS"' otiw x.gfii.S'cuvS- 
^. Becaufe the reafon of Univcrfal Nature and of Man ought to ftand 
firm on all fides, and to be no where vacillant. Which things as they were 
figured in Aaron, and are fulfilled immenjly in Chrifi^fo are they alfo in 
their me a fur e to be fulfilled in the Chrijlian Priefihood. For if it were not 
lawful to ofer up the blind or lame under the Law, fure the Priefi ought 

a 3 t0 



yi The Preface general, 

fo he neither under the Co/pel^ nerjet the People {fofar as is fofible ) whom 
he prefents to God. 

To take away Reafon therefore, under what Fanatick fretenfe foevcr is 
to disrobe the Pikd and de/poil him of his Breaft-plate, and^whichis werft 
cf aU^to roh Chriftianitj ef that (pecial Prerogative it has above all other 
Religions in the World, namely. That it dares appeal unto Reafon. Wh/ch 
4S many as underfiandthe true Interefi of our Religion will not fail to flick 
clofelytOy the contrary betraying it to the unjufl fu(picion of Falfliood^ and 
equaUizing it to every vain Imfofiure. For take away Reafon, and all Reli- 
gions are alike true-, as the Light being removed^ all things are ofom 
colour. Nay^ which is worft of all, that Religion which is the truejl will feem 
thefalfeftinthisfuperinducedDarknefs, it jo fir idly and pofttively decla- 
ring it felf to be the only true. Which will not by any means be allowed, nor 
can any way he difcovered in that Region of Midnight^ which makes aH 
things look alike. 
HisApologie 4. which ferious and weighty con fiderations lying before me, urged me 
for interwea- j^j^fj all fo^iblc Care andvigour to fear ch to the very bottom of things, that 
lui}cmep^ tny heart might not fail me in the day of Try all. The refult of which Invefli- 
si/wfofre- gation is much of it compiled inthis present Volume. Wherein oil have 
quently into his ^^i„g^ „g yj»4/7 fatisfaBton to my felf in thofe grand points I have endea- 
" ' vouredto clear, fo I am as defirous that nothing that occurres there may oc- 
cafton the leaf: difjatisfati-ion to others. And I think it will he impofible any 
thingfhould, if they will be but f leafed to take notice of my Deftgn, which 
is not to Theologize in Philofophy, but to draw an Exoterick Fence or extt- 
riour Fortification about Theologie -, That making good thofe Out- works 
again ^ all the a^aults of the con fdent Atheift, arid his Giganttck batteries 
raifed againfi the belief of the tyii^tViZzo'i a God, and of a. Reward in the 
World to come, I might teach him what a man ofVantty and temertty he 
is, in that he imagines it fo feifable a thing, in his unskilful thoughts, to 
overrun the Holy City and Saniftuary, he being fo eajily beat off from the 
walls thereof. And this is the true and genuine meaning of my interweaving 
<j/Platonifmc4«^ Cartefianifme fo frequently as I do intothefe writings, 
J making ufe of thefe Hypothefes as invincible Bulwarks agatnjl the moji 
cunning and mo ft mifchievotts efforts c/Atheifm, Fori am certain that, 
taking the Supfofitions which I have culled out of thofe two Philofophies 
for true, ( and let our Adverfaries prove them falfe if they can ) there 
is not any objedion that AthciCm can make againft the above-named Do- 
Brines, but I can return to it a full and irrefutable Anfwer, 
'' Whence it is net hopelefs, but that as we may put man-^ to flight, fo the 
refl may voluntarily furrender themfelves as Prtfoners, being carried cap- 
tive by the power of Reafon into a true belief of things for the main -, and 
having all hopes of an After- Impunity intercepted by fo clear a convi6iion 
of the Sour s Immortality^ be engagedto turn real Chriftians in the plainer 
points thereof, and be willingly detained in the Outward Court, though by 
reason of the prefent Weaknefs of their fight they may not be as yet ft to enter 
into the more facred [moke of the Temple, wherefore I being fo faithfully, 
and., as I conceive, fo ufefully taken up in managing thefe Our-works, as I 
jmay fo call t hem ^ iJhaU not impute it, no notfo much as to over-hafiy zeal, 

but 



The P R E F A c E general, yii 



hut to mere ntifliaf^ if I be felted behind my back by any fhots of obloquie 
from any Hnkrtoxvn fervant of the S^mduary ; and fre fume that if I receive 
any hurt ^ th.tt their fmart will be the great eft that did it ^ when they fhaS 
confider they have wounded a true and faithful friend^ and even then when 
he woifo buftly and watchfully employ' d in facing the common Enemie. 

5. if any exfeB or defire any general InftruHion or Preparation for the Certain A JTcr- 
more froftably peruftng of thefc my Writings, / muft profefs that I can 'j"^™^"" for 
give none that is peculiar to them, but what will fit all Writings that are fitable°petufi^ 
writ with Freedome and Re a f on. And this one Royal Rule I would recom- h« Books* 
mend for alt, Notto judge of the truth of any Propofition till we have 
a fetled and determinate apprehenlion of the terms thereof. Which Law 
though it be [o necejfary and indijpenfable, yet there is none fo frequently 
broken as it : the effeCi whereof is thofe many heaps ef voluminous writings 
and inept Oppofttions and Controverfies that fill the World, which were 
impofible to be, if men had not got an habit of fluttering mere words againft 
one another, without taking notice of any determinate jenfe, and fo did fight 
as it were withfo many Hercules clubs made of Pa/ibord, which caufes a 
great found, but does no execution towards the ending of dtfputcs. For ai 
no man will ever be fo extravagant as to affirm that a Triangle is a ^a- 
dr angle, or a Square a Circle, having the dijlinci Ideas of thofe Figures in 
his mind : fo it would be as impofible for him to pronounce of any thing elfe 
falfly and abfurdly^ if he had as perfe6t and fetled a Notion of the things 
concerning which hefeems to pronounce. But this frfl and main Principle 
cfwifdome being neglelied,it is no wonder that men clafh as ridiculoufly 
and caufelefly as thofe two Country Clowns, who in their cups had like to have 
gone to blows, becaufe the one frofejjed himfctf a Lutheran, the other a 
Martinift. 

/ might adde alfo another Advertifement ( which will contribute much 
towards agreater Compendioufnefs in Controverfies ) which I think I have 
hinted upon occafton elfewhere ; «4Wf/jf, That what will prove anything 
will prove nothing. Which if it were throughly taken notice of, would not 
onlyinablea man to defeat the feeming force of innumerable impertinent 
affaults, but alfo keep himfelf off, if he have any ingenuity in him, from 
nffaulting, or rather dijlurbing or interrupting, the compefure and filence of 
another mans mind, by the empty noife of fuch weak and groundlefs Argu- 
ments % I mean fuch as will infer or maintain Falfhood as well as Truth. 
For all fuch Arguments ought to be exploded, efpecially in Philofophie, And 
J think if this kind of weapon were once out offafhion, contefl would foon be 
at an end, and fuch a viBory follow at all would be gainers by it. 

■ 6. Rut in the third and laft place ( and which, though it has fome con ft- Divine Saga.* 
derable influence every where, yet is more peculiarly requifite in perufing ^"y * Principle 
writings upon fuch SubjeBs as thcfe I treat of ) I fhould commend to them wi'uccefsfd"* 
that would fucceffuUyphilofophize, the helief and endeavour after a certain Reafon in 
Principle more noble and inward then Reafon it felf and without which Contempla- 

r ■ II r I in 11 I r ■ I /• tions of :he 

Reafon will faulter, or at Leaft reach but to mean and frivolous things. I higheft cou- 
have a fenfe of fomething in me while I thus fpeak, which I mufl confefs is cernment, 
offo retrufe a nature that I want a name for it, unlefs I fhould adventure to 
^er»?/> Divine Sagacity, which is the firft Rife of fuccefful Reafon, efpeci- 

44 atiy 



viu 



The Preface general. 



• EmcaLi. 
lib. I. 



alljin matters of great comfrehenfion and moment., and without which a 
man is as it were in a thick wood, and may make infinite fromifing attempts^ 
hut can ind no Out-let into the open Champain^ where one may freely hole 
about him every way ( the mS'kv f 6tA»G««K ) without the fafe conduct of 
this good Geams. 

All Pretenders to Philofephy will indeed he ready to magnijie Reafon to 
the skies ^ to make it the light of Heaven and the very Oracle of God: hut 
they do not confider that the Oracle of God is not to be heard but tn his Holy 
Temple.^ that is to fay., in a good and holy man.^ throughly fanttified in Spi- 
rit, Soul and body. For there is a fandlity even of Body and Corrplexion, 
which the fenfually-minded do not fo much as dream of . Aaron'j Ratio- 
nale, his Aoyiov or Oracle of Reafon, did it not include in it the Urim and 
Thummim, Purity and Integrity of the Will and AffeBions, as well as the 
Light of the Under flanding ? Was not that Sreaft-plate fquare, not only i» 
reference to the ^xmntk of Ratiocination, as Philo intimates, but alp to 
denote the Evennefs /i»</Uprightners of his Spirit that will take upon him to 
pronounce great Truths, that hemuft be, as Ariftotle femewhere /peaks, 
dvTp dya^of j^ tt'tfecyief©^ eiv^ -^oyu ' and that not only according to the 
meafure of the City , but of the Sanctuary, not only to a Political degree of 
vertue, but Cathartical, or rather that which * Plotinus places o»"i^ 
xtxa^pSroj, and imply es a Soul already purged? 

Let a man adorn himfelf as weE as he can with the Hiftory of Univerfal 
Nature reprefented by the long Sacerdotal Robe, if this Rreafi-plate with the 
Urim and Tnummim be wanting to him that thus far would aH the Prieft, 
hemuft of necef?ity fall fo far fbert of approving himfelf a found Philo- 
fopher, being at leaft unable to utter any Oracles himfelf, and but in a bad 
capacity of receiving them when they are uttered by another. For tfthis 
Divine Sagacity be wanting, by reafon of the impurity cfa mans Spirit, he 
can neither hit upon a right fent of things himfelf, nor eafily take it, or 
rightly purfue it, when he is put upon it by another. Which odd Portion of 
mine though it may make them fret and ftorm that have made the Con- 
tempt of Morality one part of their Philefophy, and may think themfelves 
uncivillj dealt with to be pronounced incompetent fudges offuch things as 
they took for granted to be within their own Jpheare ; yet I could net conceal 
fo concerning a Truth, ejpecially itfelf being not at all unphilojophical. 

7. For is it not the faying of that fo univerfally- applauded Ariftotle, 
Kivei yi mos ndvicc. to ov vfjuy S'aoj', Xoyv J\ <if^r\ h AoJ'©., aM* -n Xfenlov ; 
what Plato, nay what Chryfoftomc, what Auguftine could have f^oke 
more Heavenly language ? Scaliger tranjported at the view of this Text 
breaks out into this Encomiajlick Interrogation, Quid ais, divine vir "i Eftne 
in nobis aliquid divinura quod fit prsftantius ipfa ratione < An libi quo- 
que noti fuerunt ipfi radii Spiritus Sandi :" (jrc. And that we may not 
think that this to ovrifuv SrSov is any part of our fe Ives, it appears both 
from what goes before and what follows after that it is the very Deity : For 
he having made this the ^eftion, iif >) <? yunvnoi ip^^i cmtvi -^^xV 5 What 
is the Beginning of motion in the Soul < the full Anfwer follows thus, £^qv 
3 uaare f>ov TtSoT^.u c^of, J^irav tK&yu , yuvS Y> ttws ireivlcc to cv rtfup S-eor* 
Aoy« Ji' dpx^i ?^ay^,^M<x, •ji xpHrlop, ix evui dr «'iv xpurlov ^ li^gtj/ji/ne 



Theabovefaiil 
Principle fur- 
ther illuftrated 
and confirmCvl 
ow o{ Arijio- 
tle. 

Ve Subtil, cx- 
trcit 507. 
fea. xj. 



Au&. Moral. 
Eudera. lib. 7. 
iMp. 14. 



The Preface general. i x 

'Tj^iiv^o:; It IS evident ^ faith he, that ids, as in theUniverfe, God him- 
felf, and all in him. For it is the fame Numen in us that moves all things 
infome fort or other : And the Beginning of Reafon is not Reafon, buc 
fomething which is better: but what can be better then Science buc 
God '^ The Argument of the chapter is a c^eflion t^ ©Jfu^^/as, of good 
fuccefs in affairs , whether it be (piia-a, rooj, % ^7e^7r/a iivt ' that is to faj^ 
whether it be by Nature, Re.ifon, or by the Procuration of foraegood 
Genius, of fame S'a.if^v xya.^; nofiept'Tirs^ they are Ariftotle'j own tvords • 
which I cite the rather^ becaufe it is the only place that I know wherein 
there is fttch exprefs mention of Demons : Which yet he does not ajfert 
here neither ^ but upon occafion of this fubjeSf his mind fwelling higher, 
rofc at lafl to fttch a pitch as to utter this fo much admired Aphorifme by 
Jul. Scaliger, namely^ That there is fomething before and better then 
Keafon, whence Reafon it felf has its rife. 

which though Ariftotle mainly appropriates to external Affairs, Intufi 
(and may with equal right ) transfer alfo to the Negotiations of the Mind 
and the fuccefs of pure Speculation : where the rj-^icx. ^ly-^la, as he calls 
it^ is more likely to be continued^ and to prove conflant, (by reafon of the 
natural cohefion of Truth with an impolluted Soul ) then it is in external 
tr an factions. This intelleSIual fuccefs therefore is from the Fre fence of God, 
who does ( y.trg/i' TTus Tra'vJac ) move all things in fame fort or other, butrefi- 
ding in the undefiled Spirit moves it in the mofi excellent manner, and 
endues it with that Divine Sagacity / (^oke of, which is a more inward, 
compendiotu^ and comprehen five Prefenfation of Truth, ever antecedaneous 
to that Reafon which in Theories of great efl importance approves it felf 
afterwards^ upon the exa^lefl examination^ to be mofi folia and perfect 
everyway, and is truly that wifedome which is peculiarly fiyled the Gift of 
Cod, and hardly competible to any but to perfons of a pure and unfpotted 
mind, of fo great concernment is it fmcerely to endeavour to be holy and 
good. 

8. This is all that 1 thought p to preface in a more general way. I will TheAuthours 
briefly caft an eye alfo upon the feveral parts of this prefent Volume, if any Excufeforhis 
thing haply occurres that will be requifite for me to either excufe, complete, ^^"/]"fj'" '''* 
er any way give light to. As it may be [ome may conceive it an Omifiion in confute the «»- 
my Antidote, in that I have not brought in and confuted the lubricous or (onUidmgm-' 
unconclufive Arguments which fome ufe to prove the Exiflence of a Deity, for^thc'^oo/ 
But I think it may not unbefeem one that is faithful to the Caufe, not to be of a God. 
over- induflrioHS in difcovering the weaknefs offuch Arguments as are meant 
for the engendring in mens minds the belief of that Truth which is of fo ne- 
ceffary and vafl importance for mankind to be per (waded of. For I charitably 
fttrmife that the fir ft inventours ofthofe reafens thought them conclufive, or 
elfe they would not have made ufe of them, whence it will follow, that they 
may ft ill have their force with thofe that are but of the fame pitch with their 
firfi Propofers. And he that guefleth right and goes on his journey will 
as certainly come to the place he aimes at, as he that perfe(Jl!y knows the 
way. / muft confef I have been more free in my cenfure of Des- Cartes his 
fecond and third Argument : but there is the lef?hurt done, they being not 
fo popular; andbefides,itwasfittoJhewmy impart ialnefs^ becaufe I have 

with 



The Preface general. 



with that confidence avouched the foliditj of the firfi. Which the more I 
confideredthe more firm I fottnd^ nor have to thii day met veith either man 
or hook that could produce any thing material tervards the Confutation of it, 
HisExcufe for p. what Defed any one may fpy in myTreattfe o/Enthufiafm/ cannot 
not adding a fo eafily frefagc^ nor can fecure my felf from feeming deficient to him that 
fcrjtitionzo ^^^^ rcfcntingly corrfiders the ufefulnefs of that Treat ife^ in that I have not 
that oiEnthw added another of Superftition. But 1 have naturally and heedlefy hit upon 
^"^^"'' that judicious advice of the Poet^ 

Et qujB 

Defperas trat^ata nitefcere pofTe relinque. 
For I mufi confef I do not look upon that Suhje^ as any thing polt finable 
bymyhand^ it being an argument fitter for Rhetorick then Philofophy. Be- 
fides that I never found my mind low or abjeH enough to fink into any fenfe 
orconceit of that Dtfpenfation^ experimentally to find what is at the bottom 
thereof. I mujl ingenuoujly confefs that I have a natural touch of Enthu- 
fiafme in my Complexion^ but fuch as^ I thank God^ was ever governable 
enough, and I have found at length per felly fubduable. In virtue of which 
vi6lory I know better what is in Enthufiajls then they them [elves, and there- 
fore was able to write what I have wrote with life and judgement, and fhallj 
J hope, contribute not a little to the peace and quiet of this Kingdome thereby. 
But havingh ad fuch a notion of God from my verj fsuth, as reprefented 
him to me as the mofi: noble and excellent Being that can be, it could 
never enter into my minde that he was either irritable or propitiable by the 
emitting or performing of any mean and infigntf cant fervices, fuch as are 
neither perfeBive of humane nature, nor the genuine refult of that 'per- 
fection. Jnd therefore I had an early belief that he fervedCedbeJl, that 
jp^leaft envious, worldly or fenfual, that delighted moft in the common 
good of the Univerfe, and had the ftrongeft faith in the bounty and 
Mercy of God, of which his Son Jefus is the mofi palpable pledge that he 
could exhibit to the World, which conflant frame of Spirit made me wholly 
uncapahleof the leaft Tincture of Superjlition. For it is the Ignorance of 
better things that caufes thofe perplexities and confternations ot minde 
about matters of lefs moment. 

The End of Religion is humane Happinefs and Perfection ; and he that 
foferves God as phanfying Him to want any thing of his, inflead of honou- 
ring of him reproaches him. Wherefore Superfiition is alwaies accompa- 
nied with Ignorance or Hypocrifie. The firfi, when not knowing what that 
good and acceptable will of Cod is, which is to become like unto him ( Ti/m',- 
ffifi ^ <3eoV cLqjli^ edv TzS ^« tIuj S'loivoia.y oi^gtMarii , as Pythagoras 
taught ) they do exprefs their z,eal and devotion in fuch things as nei- 
ther themfelves nor any one elfe is better for. The fecond , when the 
fame Trifies are offered up to God, not fo much out of ignorance of what is 
better, as out of a kind of tacit fraud and cunning circumvention, as it 
were, of God, in making with him, or rather whether he will or no, fuch an 
unequal exchange. By which Delufions though they may for a while infome 
fort pacific their falfe hearts and confidences ^yet in the mean time they really 
do but provoke God by thefe facrifices of Fools. 

This is the [nmmt of what lam able to conceive of thk other Difeafe of 

Superftition, 



The Preface general, xi 

Superftition, which is by mere coHeBion of Reafon^ having had no Expe- 
rience therein for the quickening myfyle or enlarging my thoughts there- 
upon. But I think I may fafely affirm as I have clfetvhere. That it is Super- 
ftition {if it be not Fain-glory^ Interefi^ or fomething rvorfe ) where men 
have an over-frofortionated ze ale for or againfl fuch things in Religion as 
God puts little or no pice upon either their performance or omifion. Which 
thing if it mere ferioujly and confciencieujiy confidered, would tend very 
much to the laying or preventing the ufual blufiersof Chrifiendome. And 
there can he no better effeB of writing a whole Volume. But I muft confej? 
that the fuccefs andgrowth of the Church is an Arcanum that lies more deep 
in Providence^ and rather is a Mjftery of life then of external Reafon. 
Paul may plant and Apollos may water., but God gives theincreafe. 

10. As for the Letters that follow in the next place^ themfelves (peak That It can be 
theoccafionofthem. I have fuperaddedthattoY.C. as for other reafons, "''oft«n«to 

^ I -^ r r I ■ I • ■ ■ /- I r t, theknowine 

JO chiefly for the begetting a better opinion in juch as are not jo well ac- and ingcnuousj 
quaint ed with Des- Cartes and his Writings. For it cannot be but that men ^^^^ "^<^" have 
ef very excellent IP irits may labour with prejudice againjlfo worthy an Au- Lloufie3g"inft 
thour by mifreprefentation of things. And I mujl confefs that the very fuch Truths as 
newnefs alone is eccafion enough, even to thofe that are truly ingenuous^ to 1'"^^ ^^\^ ^?^ 
make afland; that which is drsin^e having fomething of the face of what ted with. 
is hoftile. Whence Hoftis rfw^Peregrinus had once the fame (ignification^ 
as Cicero ebferves. And it is a piece of Rudeneffe and Unskilfulnejje in the 
nature of things and in the perfection of Divine Providence^ ( who has 
generally implanted a tenacious adhefion to what has accujlomarily been re- 
ceived, that the mind of man might be the fafer Receptacle when it lights 
upon what is befi ) to conceit that becaufe a Truth is demonjlrativcly evi- 
dent in itfelf that therefore its Oppoftte jhall immediately furrender the 
Cajlle. which confideration with the ingenuous cannot but fe cure the conti- 
nuance of unfeigned civility and refpeS even to the jealous Su(pecters or 
Oppofers of new Truths, and make them look upon it as a piece offurprizing 
Ignorance or Inhumanity to be otherwife affe^ed towards them. 

11. what particularly to take notice of in that Letter occurres not to my Certain remar- 
mind,unlefs I fhould applaud the luckinefs of my Conje^ure concerning Des- ^^^^^ '*'.'"§' 
Cartes his dijlorting the true and natural Idea of motion in reference to Pcs-cmfs and 
GalilseoV /// hap, who was fo rudely handled for his Hypothefis of the Motion ^^ Writings. 
of the Earth by a Councel of Cardinals. To which that he had an eye is now 

very evident from feveral of his * Letters to Marknnus, of which pajfages ^ len.deMr. 
I had no knowledge tiU within the fe few days, and my Letter it [elf was writ l^es-Cartes. 
before this fecond volume of Des-Cartes his came out. Rutin the mean '^""•J-^en.yi, 
time I cannot but obferve the inconvenience this externalforce and fear does 
to the commonwealth'of Learning, and how many innocent and well- defer - 
ving young Wits have been put upon the Rack,as well as Galilseo into prifon. 
For his Imprifonment frighted Des-Cznes into fuch a diftorteddefcription 
of Mot ion, that no mans Reafon could make good fenfe of it, nor Modefly per- 
mit him to phanfy any thing Non- fenfe info excellent an Authour, 

My main defign in my Letter was to clear Civteiiu?, from that giddy and 
groundlefs fufpicionof Atheifm (which furely could not be taken up by any 
but the more courfe and vulgar Spirits ) which I conceive I have done fully, 

and 



xn 



The Preface general. 



and to theeffeltualftoifing of all fiich furmifes for the future^ even in the 
rveakefl andmoji fcrupulom fujpe^ers of him. And yet I might have added 
more even out of hU fir ft Volume of Letters, namely, That he did not only 
believe the exiflence of God, hut alfo his particular Providence, which he 
felt and acknowledged in that fpecial impulfe and fnccefs he had in his Phi- 
lofofhical Studies. Which I lefs wonder at^ he beginning fo pioufty in his 
youth, and exercifmg his firjl ftyle upon that excellent Theme, The fear 
of the Lord is the beginning of Wifdome, as I was informed by letters 
from W^ Clerfelier at Paris, when he fent me a Catalogue of what vtyi- 
tino-s Cartefius had left behind him. The notice whereof dia not a little 
pleafe me, it being the very Text upon which myfelffirft common-plaeedin 
our CoUedge Chappel. 

But that which enravijhes me the mofl is, that we bothfetting out from 
the fame Lifts, though taking feveral wayes, the one travailing in the lower 
Rode <)/Democritifme , amidft the thick duft of Atoms and flying particles 
of Matter, the other tracing it over the high and aiery Hills (^y^Platonifme, 
in that more thin and fubtil Region of Immateriality, meet together not- 
withflanding at lajl { and certainly not without a Providence) at the fame 
Goale , namely at the Enterance of the hfiy Bible, dedicating our joynt 
labours to the ufe and glory of the Chri/lian Churchy laying at their feet 
the mofttrue^ as we conceive, and the mo ft approvable Philofophical Inter-, 
pretation of the three fir (I Chapters of Genclis as ever was yet offered to the 
World ftnce the lofs of the ancient Judaical Cabbala. Which is not a mere 
flrainof Rhetorickofmine, but a free acknowledgement, or rather ferious 
. nicaml; I'oa/l, c/Des- Cartes himfelf in a Letter to a certain friend, where he pro- 
Tom.i.Lcn.i^. feffes that he had found his own Philofophy even to admiration agreeable to 
the Text of Mofes, above all other Interpretations whatfoever. Which I 
have abundantly made good in the Defenfe of my Philofophick Cabbala, and 
above what De%-Cmei could well perform^ anlefs he had light on the fame 
Key with my felf. 
Certainconfi- *^' Concerning my ImmovtaViiy o( theSoul, ifhall take notice only of 
derations layd thcfe two Diflatisfadtions, which, becaufe they [eem main ones tofomCy 
together which fffpjfgh they ncver did fo to me,lft)allnow bring into view. The fir ft of 
all imsiinlbk ^vhich IS this. That I have admitted a kind of Extenfion in the nature of a 
Objcaions Spirit; thefecond. That I have not admitted perception in the Spirit of 
Sno'fa^'^* Nature. But as touching tlje fir ft, lean juflly apologize for my felf, that 
Spirit. Necefity has no Law, and that if they confider thedemonftrable evidence 

ofthefe two Conclufions, i , That there is afubftance immaterial really and 
Ipecifcally diflinB from Body, i. and. That there is no real Entity but 
what is in fome fenfe extended, it will be impofible for them not to conclude 
as well as we. That a Spirit is in fome fort extended alfo. wherefore it cf 
an unskilfully-framed complaint that cavils at the Inference without [e arch- 
ing into the flrength of the Premi([es. I do therefore here appeal to any in- 
different Reader, whether I have not Mathematically demonftrated the truth 
of the Firft both in my Antidote and my Treatife of the Soul's Immor- 
tality. 

And ftiall now for his fuller fatisfaBion demonftrate the Second more 
punBually ; namely, that neither the Soul nor any thing elfe can be Totum 

in 



The Preface general. xiii 



in toto, And totum in qualihec parte, but that this AjJ'ertio/t ( at I had 
tnce occasion to write to an ingenious friend of mine) is a mere chiming con- 
tradtSiton. Which I f roved to him thus : namely^ That Totum compre- 
hends all that is of a thing both in apofiti'W fenfe and ( confcquently ) in a 
negative, that is to fay^ if all A be in B, there is nothing left to be inC 
di^ ant from B. For it is as if one fhouldfay^ there is nothing of A but what 
is concluded within B, and yet at the fame moment not onlyjomethingof A, 
but all A^Jheuldbe in C alfo : which is impofible in any lingular or indivi- 
dual Ejjence •, and Univeruls are not Things, but Notions. 

To which we may further add^ that this Suppofition makes that of which 
it is affirmed as [mall as the fmalleft thing conceivable. For if the Total 
be in every pointy it is plain that the amplitude of this Total is no bigger 
then the point it is in. Which is intolerable applyed to the Deity ^ and ridi- 
culous in every thing elfe. 

wherefore it being [o Mathematically demonflrable that there is that 
which is properly Cd/?f^ Spirit, and that no Being at all can be totally pre- 
fent in di flam points or parts of Matter at once^ it does unavoidably follow 
that a Spirit is in fome fort extended. 

But you wiU further urge ; 7/" Spirit be extended as well as Body, how 
fhallwe conceive Perception werf competibleto a Spirit then to a Body ? Te 
which briefly I anfwer., that I have already demonflrated that Perception is 
incompetible to Body., which I challenge any one to doe if he can concerning 
d Spirit : And demand further of them that phanfy a Spir. t totally prefent in 
every part of Matter, whether they can any better conceive thereby the im- 
mediate reafon of the power of perception •, andaske thofe that fay it is nei- 
ther as a Mathematical point, nor totally prefent, nor extended, whether 
they conceive it any thing more capable thereby of that vital Sympathy and 
Coadivity that tranfmits objecis in their exaci circumflances to the coin- 
nioa percipient. I dart [ay., if they willfpeak what they fnd., they will not 
fail to return anfwer , That they are not at all advantaged for the concei- 
ving of the immediate reafon of either fimple Perception, oroftheabove- 
faid vital Sympathy, by any fuch [uppofitions. 

And therefore m the third place I will take the boldnefs to advert ife them, 
that the truth of my 9. Axiom, that declares That fome powers and pro- 
perties are immediate to aSubjed, had already fully accomplifJied my Pur- 
pofe. For there being other properties in Body that intercepted from it the 
capacity of perceiving, it was necejarily left to fome Subflance Incorpo- 
real to be the immediate Subject of the power of Perception, For it mufl be 
the [\wvi\tAhtQ power of fome S^^]^'^ or other, [0 far as our Underflanding 
reaches, nor can we find out an adequate caufe be fides the Subjed it felt, 
according to which precifely any thing is perceptive. It is true that we are 
confcious to our felves that that Being that is perceptive mufi be very 
Unitive, 4»^ Reafon does evidence to us that to be One more then Matter 
is one [ which is one only by juxtapofirion of parts) is a necefjarj requi- 
fteofth-twhichis capable ofthefunffionofCommon-Percipieacy, and 
therefore precedes in nature. But that which is as much one as anything 
can be without a contradiction, that is to [ay, ufo much one that it has imme- 
diately of Its own n^ture\]\.vA Sympathy and coac^tivity of parts, as I may fo 

b 1}^^^) 



xiv The Preface general. 



Ipeak^ andferfe£l ladifcerpibility, does not for all this immediately imfly a 
power of perception rejfding therein. For I conceive every Spirit may be 
thm\Xn\.xvjQ\ hut I am not affured that every Spirit Z'-ifef Perception, hat 
rather on the contrary that fome have not. wherefore though every thing 
that is perceptive mufi be a Spirit, yet every Spirit need not he perceptive. 
whence Perception ntu(l he an immediate power in that Rank of Spirits 
that are perceptive -, and therefore it mu(l be an argument of no fmall d-s-au- 
i'dtoicc or Unskilfulnefs to ask or expe£f a reafon why it is fo. 

Nor can we give any account ^/ /^<i^ vital Onenefle in every Spirit con- 
ffiing in Symmthy and Coz&ivity of parts, unlefs we Jhould alledge that 
it is very Jit, feeing the nature of a Spirit is oppofite to that of Matter^ that 
the firft and moft immediate confequences ef their natures Jhould he oppo- 
fite alfo; and that there fore, it being here acknowledged that Matter is ftupid, 
or deflitute 0/ vital Sympathy and Coaclivity, Spirit mufi be vital, and 
endued with fuch like properties : or that, o) Matter, which has not that 
Efl'ential Unity confifting in Indifcerpibility of parts, is alfo devoid of 
this vital Onenefs ; fo Spirit, which has this EfTential Unity, Jhould confe- 
(juently be endued with the vital. But this is nM altogether according to the 
fever tty of the manner of reafening which I affeEi ; though the argument be 
in no wife contemptible if we conjiderthe immediate Oppofition of the two 
fpecies, and that it is but the firft degree and moft immediate fwer^fWfy 
<?/' Vitality which we contend for in the comparifen. 

But I did not care tefiand upon fuch kind of ratiocinations, being well 
affured that J had already done my bufmefs in merely demonfirating that 
what I a^ert to belong /<> Spirit was incompetible to Matt€r ^r Body, and 
that therefore Spirit muft be necejfarily acknowledged both to be, and to be 
alfo the Subjed of fuch powers and properties^ namely, of vital Sympathy 
and Coadivity of parts, and, which is the flower of all, of the Faculty of Vet - 
ception. ^nd who can quefiion but that they are rightly lodged ? 

For I think there is none but will acknowledge that there is generally in 
all men either a confufed prefage, or more determinate Notion, that that 
which has this power c/ Sympathy and Per ceptloti is the mofi fubtil and 
iinitive thing that is. Now I dare appeal to any one, if he can conceive any 
thing mere fubtil or more unitive then the Effential Notion of a Spirit, as it 
is immediately counterdiftinci to Matter. For can there be any thing mor>e 
one then what is utterly indifcerpible into parts ? or more fubtil then what is 
not only penetrative of Matter, but alfo ofitfelf, or of things of its own kind i 
For Spirit will penetrate Spirit, though Matter cannot Matter. Wherefore 
there being no dv^iivTrla. in a Spirit neither to its own kind nor to any thing 
elfe, it is evident that it is the mo fl fubtil thing that is, and that therefore tht 
communication of vital ImprefTes ( and all imprejfes here are vital, though 
not all Perceptions, nor any of them Motions ) is not made by the jogging or 
croudingof parts^hut by Spiritual Sympathy, which is more loofe and free 
from thofe refiriffions that are in the Mechanical laws of Matter. 

of which the natural Confecfary is. That to refolve a Phenomenon into 
Sympathy,// not alwaies to take fan Buary in the Afylum of Fools. For it is 
the Refult of very fubtil and operofe Demtn(lration to come to the certain 
knowledge of the exifience of Spiritual Beings ; which once granted, their 

nature 



The Preface general. x v 



ttAtttre is f Itch that it is imfofible but that any enefhouU confefs that they are 
the proper Suhje^s of Sympathy and Perception, And therefore to cenelttde 
that to be by Sympathy that voe can demonfirate not to be by w^rf Mechanical 
Powers, is not tefbelter a mans [elf in the common Refuge of Ignorance, 
^«rf<7?f2ff^f proximate 4»(!/ immediate caufeo/ 4 Phjenomenon, which is 
tophilofgphize to the height. 

Briefly therefore to conclude : I having demonfirated with evidence no 
lef then Mathematical^ 7hat there are Subjiances incorporeal., and that aU 
Subflance is infome fenfe extentional, besanfe there is no Stthftance but is^ 
cr at leaft may be^ effentially prefent to Matter •, it rvill neceffarily follow from 
hence ^ That Incorporeal Subfiance is in [ome fort extended; andconfe- 
quently^ that a Soul or Spirit is capable of no other Unity or Onenefle then 
what confifis in ladifcerpibility and in vital Coadivity 4»i Sympathy of 
farts -^ and that therefore^ finally ^the refolution of fuch Phsenomena rff n>f 
experience in our felves^ or ebferve in other things ^ which exceed the mere 
Mechanical laws of Matter^ into this Vital Onenefs, which confifis in 
Coadivity and Sympathy ofparts^ is no vain Tautologie, or the mere 
faying a thing is fo becaufe it isfo^ but a diflin^ Indication of the proper 
and immediate caufe thereof. A& which things layd together^ and feri- ' 

i)ufy confidered^ will eafily prevent whatever objeSiions any one mig^t 
otherwife imagine againjl the Extenfion of a Spirit. 

1 3 . Thefecond DiffatisfaBion is touching the Spirit of Nature,/^ that I 
have not allowed it theVowtx of Perception.r^4/ there is a Spirit ofNaturc, a^j^o^^es^* 
that is to fay ^ afubjlance incorporeal that does inter tjje it f elf in the bringing the Spirit of 
about [ome more general Phenomena /» ?)&^ World^ I think I have demon- Nature further 
firated[o evidently that nothing can be more evident in Philo[ophy. Nor can confirmed. 
a man doubt but that it is an Univerfal Principle ^if he confider the nature of 
God and the Divine Fecundity, andthe ufe of this Spirit whereever there is 
Matter manageable to [ome [ervice able endfor the good of the whole Crea- 
tion-, befdesthofe Teflimonies of its Omnipre fence ^ if I may [a. (peak, ti 
doing the fame things at vafi DiJIances, As for example^ It remands down a 
flone toward the Center of the Earth as well when the Earth is in Aries as in 
Libra, keeps the Waters from [willing out of the Moon, curbs the matter 
of the Sun into roundnefs of figure , which would otherwife be oblong, 
retrains the crufly parts of a Star from flying apieces into the circumambi- 
ent ,y£ther, carries along thofe large Regions ofloofer Particles of the third 
Element, together with the Comets, in their peregrinations fromYonexto 
Vortex, every where direiis the magnetic k Atoms in their right Rode ; be- 
fides all the Plaftick fervices it does both in Plants and Animals. 

This therefore being a mate copy of the eternal Word ( that is, of that 
Divine Wifedome that is entirely every where ) is in every part naturally 
appointed to doe all the be(} fervices that Matter is capable of, according to 
fuch or fuch modifications, and according to that Phtiorm of which it is the 
Tranfcripr, / mean according to the Comprehenfton and Purpofe of thofe 
Idea's of things which are in the eternal InteSeif of God. whence it is plain. 
That there need be no other T^^yn aD-ep/^gcljjjpi, or Seminal Forms, then this 
one^ which virtually contains all every where, and is therefore rightly flyled 
The Univerfal Spirit of Nature : As al[$,ThAt this Spirit need not be per- 

b 2 ceptive 



XVI 



The Preface general. 



Boeli 1. ch. 1. 
[ea. 8. 



* SeefeH.ii. 



A Confeflary 
concerning the 
Condu(fi of ' 
S»uls by the 
Spirit of Na- 
ture. 



That the anci- 
ent ^udaicdl 
CabbaU did 
confiil of what 
we now call 
PUtonifm and 
Curtefianifm, 
made farther 
probable from 
the Lineage of 
the FytbiiisTidi 
School. 



ceptive it [elf ^ it beingthe natural Tranfcript efthat which is knowing or 
perceptive, And is the lowefi Subftantial Activity from the all-rvife God^ 
containing in it certain general Modes and Lawes of Nature for the good of 
the Univerfe. But the Eye of particular Providence is not therein. Elfe why 
does a tylefaHupon the head of him that pajfes by in thejireets, goe he to 
either Play or Sermon ? And how come thofe bungles in monfirotts frodu£ii- 
ons^ or thofe inept and felf -thwarting Attempts of this Spirit in certain ex- 
periments about the finding out a Vacuum ? as I have particularly noted in 
my Antidote, wherefore neither Omnipotency nor omnifctency a£is in 
fuch cafes, but this impercepiive Spirit of Nature, jvhofe Imperceptive- 
nefs is no more obftacle to her natural and plaftical Operations, then the 
Soul's having no actual Idea of a thing aforehand is an hinder ance of her 
occafional perceptions, as I have already intimated in my * Preface to 
my Treatise of the Soul's Immortality. 

which thingswell confidered and allow" d, that (fecial Office of f^^ Spirit 
of Nature in conducing offouls in their State ot Silence, to a^uate pre- 
pared Matter, and fo to raife Animals into Life, will eafily he conceived a« 
becoming an employment as an'j of the refl, and not at all mere difficult. For 
hovp much harder is it to apprehend that the Spirit of Nature may director 
carry down a filent Soul, then a dead ftone, to their fit and natural abodes .«* 
For the livelefs Spirit and the dead ftone are alike eafj to be taken hold 
upon, the Spirit of Nature penetrating them bothalike-, and body flip- 
ping up and down fo eafily in this spirit of the World, as that it cannot be 
imagined that any Mechanical fonoer, but that only which is truly called 
Sympatheticalj mujl be the Tye where any hold is taken, which Tye catches 
and lets goe, for the direction and tranfmi/ion of things to their proper pla- 
ces inthe feveral parts of the World for the good of the whole, according to 
that Efjential Law which is the Form and Being of this Spirit of Nature, 
thelafi Ideal or Ornniform Efflux from God, Nor is it, as I have already 
faid, any thing more marvelous that a \ive\ek foul Jhould by this impercep- 
tive Spirit of Nature be carried away andconauUed to duly-prepared Mat- 
ter^ then that a dead Stone or the fenflefs Magnetick Particles Jhoutd be 
guided thereby. For that whereby the Soul is catched fofafi by its particu- 
lar Body is not the perceptive /'rfr? thereof, but the plaftick ornatural 5 elfe 
in a pet fhe might eafily leave the body without either hanging, drowning 
or flabbing. whjthettmay not a Spirit, that has fubtiler fingers then the 
fineft Matter, I mean the Spirit of Nature, lay hold on that imperceptive 
part of the Soul, or on the Soul it f elf, in the Jlate of Silence or Impercep- 
tion, 4»<^^7^^f fympathy 4»^coa6tivity of its own Effence carry her away 
to fuch f er vices as either her felf had deferved or the Univerfe required ? 
All which things though I will not affert as true, yet I dare pronounce them 
as intelligible as the Union of the Soul with the Body, which experience 
makes us under (land whether we will or no. 

14. As for my Conjedura Cabbal iftica, 7^41'? no new thing to take no- 
tice of there, unlej^what I have added there of anew, which is the Appen- 
dix to the Defence of my Philofophick Cabbala, wherein I think I 
have cleared that Cabbala of all imaginable objeBions of any moment, and 
amongfi other things have plainly proved that not only PhtomCm, but that 

which 



The P R E F A c E general xvii 



which now deferves to be ca/leJCansfunKm^for. Des-Caices hafo happily 
recovering of it again into %/ierv, woi fart of the ancient Judaical Cabbala, 
it being part <>/ Pythagoras his Fhtlefofhj which he had {as ts abundantly 
teftifed out of anctent Writers) from the Jews. I omitted to fet down the 
fucctf^ion of the Py thagorick School, which jet had net been impertinent to 
eurfcope ; andtherefore I will here make afupply out of DioQenes Lacrtius, 
who reckons the Dejcent thm •, Pherecydes, Pythagoras, Telauges, Xeno- 
phanes, Parmenides, Zeno Eleates, Leucippus, Democritiis, and then 
many others, amengfi whom were Naufiphanes and Naucydes, andthe lafi 
of all Epicurus. 

This School was called the Italick Schools, the firfl of which fuccefion, 
pherecydes, is [aid to have got certain fecret Writings from f/^^ Phoeni- 
cians or Hebrews, as I have already obferved out of * Hefychius •• nor * Append. « 
need here repeat thofe ample Tefiimonies that prove that Pythagoras, /)&^ theVejenceof 
immediate fuccefjour of Phevecydes^had his Philofophy from the Jews -, nor CabbalacKy. 
how that theCabbzh was kept entire in him andinfomeof his fuccejfours, pff. 5. 
that is to fay. The Phyfical or Mechanical part was not diffevered from the 
TheologicaUr Metaphyfical, the body from the foul ^ as it feemsto have 
happened in Leucippus 4W Democritus, and finally to have grown cada- 
verous and of an ill favour in Epicurus, and in as many as have infifiedin 
hit fieps to this very day. 

1 5 . But in the mean time I cannot but note that this fuccfJ?ton of that Particular con- 
School is no [mall confirmation both that Pythagoras his Philojophy was the ''^"a'ionsoM 
ancient W/fdome of the Je\v$, and cCpeciaWy that the Atomical or Mecha- °pjrm7nidcs'' 
nical Philofophy {fuch, in a manner, and fo much as I have applied to Mofes and ArijUtk, 
his Text ) was alfo part of that Wtfedome. It is needleffe here to repeat '*"' ""'-^^ 

, , , /' ,-' 1 r t 1- r • 1 r^ t I- move one to 

what I have already noted to make for the dtjcovering that Pythagorifme believe that the 
had relation to the Text of MoCes. But be/ides what I have obferved from whole P;''-'2g»- 
Pherecydes ^&f mentioning of Oph\oneus as the Ring-leader of the Apo- phy,asw°eiT 
flate Spirits, the beginning of a Book of his, which Laercius recites, methinks Phyfiui as Me- 
looks like a broken reflexion upon the Beginning o/Genefis. Zc^s jx^j ^ [hc'"^"^'^" 

^p9f@»«5 a« 1)^ ;^9wt'»ir* ^Qv\ 5 ovafAcc ei^ve^o y'^, fzua^ri a'i>T>i ZXs ^^gpts Wiledomcof 

S'l^oi. of which the eajy Englijh is this, God and Time (I fuppofe he ^^ej.-w;. 
means Duration ) and the Ground were eternally : But the Ground up- 
on God's adorning it was called Earth. Which latter in all likelihood was 
a glance at the third day's work. But the former part, that affirms the 
Ground eternal, reflects upon the firft. For this ;^6a);', which I have tranf- 
lated the Ground, is Hyle, which Plotinus calls ■imi^oL'^pa, and n <x.p^a,icc 
<pvins,the Ground or Foundation, and the ancient Nature 5 Hyle or the 
VofCibWlty of the external Creation being eterm]^ which not with (landing 
is but a kind of l<ion-Entky, and yet the lowefl Bafis of Actual Being. 
According to which fenfe is Parmenides alfo to be under flood (the fifth in 
this \iz\ick fuccef ion) in his making the twoflrji Principles Fire 4«<3^ Earth, 
as appears out of AriOiOtle. Avo Toii dp^di li^.cn, ^pn^v )l 4'-';ypoi', wf ^f^'.:^^"'^ 
mvp Xj ynv Afyov' tstwv^ td jjOyoxala to ov td S-ipfJigv itcTiq, tJZi.tiQfiP Q y-oLm 
IB /«,« oV* where the learned Sl^^lnte is utterly out in his gloffe, as if Par- 
menides meant by his Vheand Earth nothing but heat andco\d,andfo made 
two Accidents the firft principles of all things. But by the bye he hoi lent 

b 3 unto 



xviii The Preface general. 



unto m verj ufeful light ^ in that he rvitneffeth of Par menides that he ranked 
the Earth in the order of Non- entities. For hereby it is manifefi that he 
jpoke Symbolically, and underfiood therebphe fame that Pherecydes ^/^ 
by ^t^coV, the ancient \ly\Q. For who rvould fay that this Phyfical Earthy 
which is the mofigrofs and palpable Entity in the World, is in the Rank of 
Non-entities mere then Fire or Aire or the like ? But Ariftotle { though 
he Jpeak excellent things fometimes ) does very often without any victory 
triumph and trample upon the opinions of the ancient Philo fop hers, by reafon 
of his ignorance of ivhat Clemens Alexandrinus/<» exprejly infiru£is us in^ 
C^cm. str»,n. «q^ j tjfOTT©- 'to.f ajutoTi -f ^jAoffo^/ttf 'E^paixos ^ ounyfJifflciuS'Di, That 
their manner of Philofophy was Mofaical and fymbolical. And tt being 
fo evident that Esxthffgnifies fymbolica/ly with Parmenides, there can be 
no queftion but tire fignifies fo too^ and that it is no other then "liH or 
Ou^acyoJ, iEther, andanfwers infgnification to Light or Heaven menti- 
oned in the firfi Day's Creation, which is Parmenides his Plaftical or 
*Diog.Laert. * Demiurgrcal i'r/»c;/'/f (which Fire cannot be ) as the hzilh the Mzis- 
menidii. "' m\, Such Indications OS thefe have I * produced to prove that the Pythi- 

* See Append, gorick PhUofophy has reference to Mofes his Text. 

oVthePhtlolo- And that that Philofophy which Pythagoras had from the Jews wt^ not 
phick Cabbala, merely Metaphyftcal^ but alfo Phyfical or * Mechanical^ and offnch a nature 
ch.r.fea.^. as the Cartcfian, not only the Motion of the Earthy which is the famed 
to thrPhilof? opinion of Pythagoras, and which implies a Vortex about the Sun, but alfo 
Cabb.cij.i. the cenfeffed Atomical Philofophy of Leucippus, Democritus and Epica- 
fect. 8. j.yj^ jp^^ ^^^ of the Italick line^ does more fuUy evince : Though what they 

fpeak of the Vortices are either corrupt notions of that School then decays 
ing, or but brokenly and confufedly fet down by the Biflorian. And yet 
fomething I have culled out in the life of Parmenides, that is fo perfeSily 
agreeable to the dnefun Philofophy t'hat nothing can be mere, and is in- 
deed the very heart and marrow of it, and in a manner comprehends or takes 

* ^ff Apptnd. hold of all. which is thus expreffed by the Interpreter of LSiCn'mS', * Solcm 
c tb ' *)''°'" ^?^^^ f rigidum efle & calidum : which is a men fir ous faying of Parmenides, 
ffc?. J. '' unlefs the meaning be only this, Solem efie velcandentem velextindum, 

alluding to IfQU; and lyo. Nor canthat be true that goes immediately be- 
fore, that men were generated out of the Sun, but as it is extinB and becomes 
an Earth or Planet. And Des- Cartes his Philofophy defines thus far. That 
this Earth out of which man at firft was made is offucha nature as if it had 
been once a Sun^ nor dare I define any further. 
The unhappy i*^. ^^ ^ therefore very evident to me that the ancient Pythagorick 
difjuaftion of or Judaick Cabbala did confift of what we now call Platonifme and Carte- 
'arfohheLi- fianifme, the latter being as it were the Body, the other the Soul of that 
buUkom the philofophy ; the unhappy disjunction of which has been a great evil to both: 
Meuphyficd in the Mcta^hyfichns growing vatn in Jpinning out needle fs and ufelefs fub- 
mocrtTand' tUties and ridiculous falftties^ concerning immaterial Beings, for want of 
Epicuriu-.mih fome Other eafier objell to exercife their Reafon upon j andthe Atomicall 
the Authoiirs phUofophers bccomin^ over- credulous of the powers of Matter, nai,I may fay, 

ferious endea- J i , .'^ , . , •'.. 'i j ,-^r ri ■ i j ■ 

rour of re-uni- 1 00 too tmpious and impudent tn exploding the belie j of Immaterial cemgs, 
ting them /» contemning the Rules and Maximes ofYenae 4«<;/ Morality, and in 
'^*'"' jhamelefly obtruding upon the World their Mechanical Surmifes/iJr neceffary 

Demon fir a- 



The Preface general. xix 



Demonfirations, when they reere indeed down-right Falftties and Impofi- 
hilities. And therefore I do not a. little pleafe my f elf in that I have made 
[omefrogrefs towards the refufcitating that ancienc and venerable ^ik- 
dome again to life ^ and the bringing together, as it were^ of the Soul and 
Body <7/'Mofes, plf invefting him or cloathing htm with the Covering of 
hit own mofl [acred Text. 

which though it feemed fomething an hardy Exploit , and not much un- 
like the raiftng from the dead the dislimyd Hippolytus^ yet the cenfidera- 
tion of the fate c/'iEfculapius coidd not deterre me from [o glorious an En- 
ter f rife '^ hut my free frofefing it to have been rather a Defign then an 
AtchievemGatgaveme no fmali afjurance^that I woi (afe enough fheltered 
from any Thunder-clap of either mif-direHed Zeal or glowing Envy. 

17. But yet that 1 may not diffemble what cannot be conceal' d, that of Ph- That what he 
tonilme and dnedanKm which I have applied to Moks his Text, is in ?PP''"tothe 
it [elf, as I conceive ^ very r:iuom\. Andlntujl further adde^ what I dare inWjPhiiol^ 
net conceal nor diffemble, it being for the Inter eft and fafety of Religion for ?hick cMm, 
me openly and earneflly to profefs it^ namely. That what I have applied is ^';^°'"«"'«« 
exquilicely and unexcepnonably htted /o the Text, from the beginning to afluredthath 
the end, as I have made good in the Defence of that Cabbala, and in the '^i"'f"eiyfcs 
Appendix thereto, which is not a voluntary Boaft of mine, but aferiom dcUberai 's hn- 
frofefion of the truth, extorted from me out of the great fenfe I have of that ther concerning 
fervice it dees to the Dignity and Authority of the Church. For being per- 'Jj^ ^"1'"'^ 
fwadedinmy own judgement that what I have applied is very confonant t<f 
the faculties of humane Underjlanding, and cenfidning alfo how far that 
Philofophy has already got foot in Chrtfiendome, and how eafily thoje victo- 
ries are gained which prove the pleafure and fatisfaSiion of the conquered 
( andfuch is Truth to the Soul of Man ) as alfo how hugely di fadvant age- 
em it would be to Religion and Theelogie to feem to be left fo far he hind, or 
to appear to be fo eppofite to that, which I fore f aw might probably become the 
common philofophy of the learned -, therefore to prevent all contempt and 
cavil a^atnfl the Sacrednefs of Chrifiianity, as holding any thing againji 
the felid truths of af proved Reafon and Philofophy, I thought it neceffary, 
and an indifpenfable duty of that Faithfulnefs I owe to the Chrijiian Church, 
fubUckly to declare. That, if any one pre fume that he has found fuch points 
o/Cartelianifme <»r Platonifme as I have applied /<» ^^^Mofaick letter to 
ie really true upon through examination, I dare confidently pronounce to 
him, that if they be fo, thefe truths i»ere ever lodged in the Text of Mofes, 
amd that no Philofopher has any the lea/i pretence to magnifie himfe If again fl 
Religion and the Church of God, wherein fuch rich Theories have heen 
ever treafured up, though men have not had, for thefe many Ages, the 
leifure or opportunity of unlocking them till now. Which confideration, I 
think, is of main importance for the popping the mouths of Atheiflicai 
Wits, and conciliating unfpeakable Honour and Reverence to Religion and 
the church in thofe who are knowing and ingenuotu. 

Thus much therefore I mufl and ought to avouch. That what I have 
Mpflied is exquifttely ft and applicable t^the Text of MofeSj and I hope 
withoHit the breach of M^odejiy may alfo adde that it is ration il • but it mufl 
he the re fult of a longer deliberation withmy felfto avouch it /'j true. For 

I 



XX ThePREFACfe general. 

I rnHfl confejs, though I find my/elf to have get a Key in my hand^ivboje 
(IruSture and make is exqutfitely fitted to enjery ward in the lock of this Mo- 
faick Treafury^ and rvhich turns eafily^ locks and unlocks, and I 'view 
within, as I conceive, inejlimable riches of Knowledge : yet I dare not 
believe mine own eyes, nor conclude whether it be real Vifion or a Dream^ 
not knowing whether this he nndoubtedly that ancient golden Key of the 
Cabbala, or one made ofbafer alloy. And truly a mans ^ealoujy may well 
be the more encrea(ed, in that tt opens immediately upon thofe ttvodoLzeVing 
Paradoxes (?/?/'f Morion of the Earth 4W/Af Pi jeexiftence of the Soul, 
which is enough to make the hardtejl beholder to jlep back and to fir ike him 
into a fudden amazement, in which Iconfefslflandtothisveryday. At 
which Timidity of mine none can juflly wonder that confiders how Jhie the 
ancient Fathers were of the CAohcfnyofthe Earth and the Inhabitation 
thereof by ?Af Antipodes .• which woi indeed the opmloa 0/ Pythagoras 
of old, but the certain knowledge of thefe later Ages. 
_.. _ .. 18. Btfides,Imufi ingenuoujly confefs, 1 know nothing more nor better 

nieoffcvcral to be allcdged f Or the MotiOn ot the Earth and other principal points of 
holy jerfons Cartefianifme, then what I have comprifed in my Letter to V. C, nor any 
plaLl'/aiTe^ror ^^'^^ ^^''^ conclufive of the Prseexiftence of the Soul then what I have 
atleafthaano produced in my Treatife of her Immortality-, which I brought into view 
Mike of the ( as alfo whatever el fe any one fJjaH conceive in my Writings in any meafure 
Soul's Prxexi- ^^ deviate from the common Tract ) to enlarge the Object of mere accurate 
ftence. judgements •, which confers very much to a right decifion ef what is true. 

Nor did any thing offer it (elf to my mind that feemed worth the adding 
concerning that latter Subject of Prarexiftcnce, unlefs (be/ides my jhewing 
that it was the opinion «/all Philofophers that held the Soul immortal^ and 
more particularly of Phto, Ariftocle, and Cicero, Authours appointed us 
by the very Statutes of our liniverfity •, which is enough to make the Opinion 
creditable j / had taken alfo notice how innocent and inofFenfive r^<i^ 
doctrine was in the mere pure and intemerate Ages of the Church. 

For I fnd Clemens Alexandrinus in feveral places defcribing it without 

^Jni^lnL^^'^' the leafi intimation of any difiike thereof., as inthefirfi of his Stromata's, 

where writing of the Barbarians ( whofe wifedome he feems to prefer before 

the Greeks, haply in favour to the Hebrews ) he fpeaks thus, ^hoi H 

eicnv 01 ficcp^acpoi S'lacpepoilui rnfJi.rioa.vlis tb« m/izSv vong^noii rt >^ S iSa<Ti{g.- 

^voa.i 7^ c/v '^vt(r( ^.ttuMV ecvoivlcov fj^cc^eiv vizroPvajajSaVHiTJ, "mSifJiOTaii t« 
'^^ av^foi'mtivyivvi, cci vofJiVi ii ibecmv, >^ fiXoenfia.voKrij>v^ct.v, /, f. It is 

plain that the Barbarians did in a fpecial manner honour their Law-givets 
and Inftrudters, calling them Gods. For they conceive, wi;h Plato, that 
certain good Souls leaving their celeftial manfions did endure thecome- 
ing into this T4r/4r«j-, and refuming bodies did partake of all themife- 
ries thjt attend Generation, as having committed to them the care of 
mankind, to whom they gave Laws and preached Philofophy. Which 
opinion he is fo far from exploding, that he premifes in general, before he 
falls into this Difcourfe of the Philofophy of the Nations, this admirable 
comparifon : That as the parts of the Univerfe, though they difagree one 

from 



The P R E F A c E general. xxl 



from another y yet have a peculiar confenancj and agreement to the whole 
World -^ »Tws r\ 7? /Sa'^/Sap©- jj ti EMjivix.?) (piXom(fiia. ¥ a'ii'iov aAnS-cJaj' 
ojcc^yf^ov Tiro- ins ly Aoyu tk o'Tos as/ 3"£oAo^/cw '^reTroitjraj. 'O 
Q ikI S'm^iJ^iioi. auM'^ti dvi^s xai fvo'mi^aa.i Tih^ov niy Ao'jpr, ajuy- 
S'twui <strr<&' oTi )caTo'4-g2) "^ dAri^vKtv' So, faith he, the Barbarous and 
Greek Philofophy have made the eternal Truth a kind of difcerption 
of theTheologie of the Logos that abides for ever, into difperfed parts. 
But he that puts together what is thus difperfed and brings them under 
oneperfeiftconfideration, know affuredly that this man (hall fee to the 
bottom of Truth, which / was the more willing to rehearfe, I feeniing tif 
mf felfto have attempted fome fuch performance as this in my fitting toge- 
ther thefcattered Wifdome of the Ancients into one Mofaick Cabbala. 

Again in the third Book^ where he difputes againjl the Marcionites, 
he cites federal fayings out of Plato, that either refer to or direBlj aver 
the Prxexiflence of the Soul. As that out of his Phxdo, That it h o or 
ctTfopjin'nti Aey[Xiv^ AoV©., wflc Ttri (ppapi^ IcriMv oi avSrpuTrol , That it 
is a Traditional Arcanum, that we men in this life are as it were kept in a 
prifon. And he entitles alfo Heraclitus, Pythagoras, Socrates <i»^ Plato 
at once to this fage faying ^©livaildiV^v oxocra, eyip^iv^eiopiofji/iv , oKoa-a^ 
^S^ovJet VTTvQ., Btttthat is mojifullj to the purpofe which he cites out of 
Philolaus the Pythagorean , hlxpvffov^ 5 ^ oi TaAotisl ^eoXoyoi te h 

<mfji.di\i T^rco li^aTrTaj. The ancient Divines and Pi^o^hets (he means, I 
fuppofe, e/peciaSy thofe of the Jews,) witnefs that the Soul is joyn'd to this 
earthly body in a way of punifhment, and that fo far forth as ihe is in this 
body, (lie is, as it were, buried. Againjl which Platonical opinions Cle- 
mtnsfhewsnot theleafl difgufl, but only blames Marcion for his abujing' 
them to his abfurd doBrine of the unlawfulnefs of Marriage, and complains 
that he did ungratefully and unskilfully take occafion from Plato of hatch- 
ing his ownjlrange and perverfe Opinions. 

And after in the fame Book,though he do zealoujly oppofe Julius Caffianus 
for [peaking againjl thofe hidden parts of God's own making, in both Male 
and Female ^ yet when he mentions his holding the Prieexiftence eft he Soul, 
^y^'Oy f^^^^ he,o yivvai^ «T©- YlXoiluvixM'nQfiV , ^ia.v iaav ^ 4''^;n^?i>' * And 
ava^y 1^3viJ.toL ^AtwS'sTtrav i'eiJQpriK^v eU yi'veaiv )^ (p^pctv' Thi^ * no- wonder c/c- 
ble Spirit, ( faith he, meaning Caflianus ) does fomething more exprefly w^ofeffii! 
Platonize, in faying, That the Soul, a divine Effence and from above, by nm.WvMdi 
being effeminated, defcends hither into generation and corruption. And ^"'.^'"P? 
again in the fame page, when he has produced Czffianus his Opinion con- Opinion In hij 
cerning the Coats of skins God Is [aid to cloath our firjl Parents with after P'oncpt. whue 
their fall, (xTlara.: q S'ipfJt^ivai t,ye7'^ o Kaojiayoi mi auifACL^cc) he pajjes it cwrthe^Lth 
ever only with this dilatory Promife or threatning (call it which you will ) Heddau^i? ' 
that he will fhew that Caflianus was deceived, when he had prepared and "/ ^s?"^j 
perfeffed his Treatife of the Generation of man, but declines to pronounce it tlTeif^y^ 
an erroiirfortheprefent ; and if he ever wrote anyfuch Treat ife, it is mani- spp'^tMifKf. 
fc^ that he did not handle thsfe skins fo rudely hut that they were tranfmit- OrigenesAda- 
ted entire to that excellent Difciple of his Origenes Adamantius, that Mi- mantius,cie- 
racleoftheChrijlian World, if that Defcription of his life and worth be ';^^^^ ''« ^''''- 

e true 



H IS no 



xxii The Preface general. 



true which wt ^nd in Eufebius. For certainl-j ( to fay nothing ofhisfiupen- 
dioiis farts and abilities^which his greateft Advtrjaries rvtll not deny) it 
will be very hardto example fo fmcere and zealotts an adhefton to the cattfe 
ofchrift^ even to the contempt of death and defire of Martyr dome. Which 
was no inconfiderate excurfton of a juvenile fervour in him, but a perma- 
nent faith fulnefs and fortitude of Spirit • it being ufual with that holy 
man to aj^ifi and encourage all the Martyrs^ as well thofe unknown to 
him as of his acquaintance^ openly to accompanie them to their execution^ 
friendly embracing them, and adminiflring to them all the comfort he could y 
to hisfrecfuent hazard ofbeingfionedby the incenfed multitude. 

It wtllfeem a lefs matter to take notice of his afiduous reading and medi- 
tating on the holy Scripture day and night, and his wholly negleBing the 
World for the pleafure of divine contemplation and thefervice of the Church 
ofChrtfl. his excejiive charity to the indigent^ his freifuent Faflings and 
lyings on the ground, his undergoing cold and nakednefs, his going bare- foot 
en the hardflones^ his abflinence from wine and finguUr Temperance in all 
the pleafures of Nature, whefe great example of an Ascetick life gaind 
manydtfciplestothe churchy and bred up andfurnifhedout many undaunted 
champions of the Chriflian Faith^ who willingly laid down their lives for 
the love of the Lord ]e{\\s. Such out <?/Origen'j School were Plutarchus, 
/y&r^rt'O Sereni,Heradides, Heron, Khiis^ and Bafilides who received the 
Cnwn of Martyr dome through the intercefion of that illuftrious Virgin- Mar- 
tyr Potamiiena. What direfull calamities Origen himfelf alfo underwent 
inthe Decim Perfecution, what Fetters and Torments of Body, what cajt- 
ings into Prifons and Dungeons, what flretching and racking of limbs ^ 
what terrours of fire and burnings ^ are to be read in the records of the Ecclefi- 
aflick Hiflorj. 

Thefe andfuch like Inftances as thefe will make good the Integrity and 

HoYmefieofthis Venerable Father. But I mufl confefs I jheuld be loath to 

be bound to anfwer for the txmh of all thofe Opinions that are imputed ^tf 

him. As, for his making the Sun, Moon and Starres living and intelligent 

creatures : which fhews that he was a better Divine then Naturalift. His 

affirming that the power of God ts finite, and that he made only fo many 

things as did not imply a Contradi^ion to be managed by his Providence. 

which Errour ( if it was Origen'^ ) certainly was intended for an Apologie 

for God's not making the World infinite^ andjhews that the Reverend Father 

had a greater folicitude for the Sovereign goodnefs of God then for his 

Power. His making the punifhment of the Devils and of the Damned not 

eternal: which yet Jacobus Mcrlinus quits him of by the Teflimony of at 

leajl ten feveral Citations out of his Writings. His faying, That the bodies 

of men at the Refurre£iion will be raifed in an Orbicular figure : which is 

exprefly againfi what * Methodius declares concerning Origen, namely, 

'e/MiciL'Tkx- ^^^* ^^ opinion was. That every one at the RefurreSiion jhould appear ex- 

crrft. 134. aSily in his own particular Form or Jhape, as is rightly obferved inthe 

Letter of Refolution, whoever was the Authour thereof ■., for I profefs I 

knew net who is ^ much lefs am I the Authour of it my felf, as fome have 

" Phot, mvit- groundlefiy imagined. His afferting * That the Soul of our Saviour was the 

thee.Excerft. fame that was in Adam •• which yet is impofible for htm ever toajfert, he 

117. ff 



The Preface general. xxiii 



fo exprejly declaring that the Soul of the MefHas never finned. And Uftlj, 
to omit feveral others^ his tranfmitting the Souls of men into the bodies 
of brutes : which I quejlion not^ and could eafily proue^ to befalfly fathered 
as well upon Pyth'goras ^tfOrigen. But fome fhanfyful followers of both 
did affix thcfe unhandfome and ridiculous Appendages ^thinking every vain 
addition to be an improvement ofthofe pure doctrines which were anciently 
delivered to the World. Andfuch wds Praeexiftence in the Church of the 
^QWQS^where nofuch Fooleries were mixedwithit. And if it hadfo continued 
among fl the Origenifts, certainly it would never have fallen under puhlick 
cenfure : though I dare not lay the blame folely upon them^ their malevo- 
lent Adverfaries taking liberty enough to charge Origetl with fuch things 
as had no ground at all of report. Such was that formal (lory ef his cas- 
ing incenfe en the Altar of an idol^ being put to his choice whether he would 
yield to that or to the abufe of his body by an iEthiopian. which is nothing 
but a * mere Romance built upon the greatnej^ of Oi'rgen's name and p''er- " Ste Epiiem. 
tues. Whoje repute though it mayfeem much blemijhedby that publick Cen- •^P*""'""- ^'"'• 
fure tn the fifth General Council ; yet he that confiders that the Particulars ^^ ' '^' 
of his Condemnation were whoSy removed out ef the Records of that Council 
by the fame Power that firjl eccafiond his cenfure, may eaftly find what will 
repair Ou^tn s credit in a great meafure without any detriment to the Au- 
thority of that grand Convention : For it was their Wrong , not their 
Fault, that they were mtfinformed, 

,y. Bafil4//l>4»<^Gregorie Nazianzen, that they were no enemies tothe .y.BaGUflii 
opinion of the Soul's Pra^exiftence, but rather favourers thereof appears out Gregor.e Na- 
of the great ejleem they had of Origen^ and particularly out of that Prefent ^^"^'^"' 
that Nazianzen made unto Theodorus Tyaneus, of a Book of Excerptions 
out e/Origen'j Writings., compiled by himfelf andS. Bafil, which is jlyled 
' Cle/t'yiviii ^iKo'>[g.7\l(x,^ wherein are feveral Parages that plainly imply or 
direSily affirm the Prxexijlence of the Soul, 

The next open Affertour of the Soul's Prxexiflence is Synefius Bifhdp of Syncfius Bijh* 
Cyrene, who in a Letter to his brother does ferioufly pro/efs that he cannot "^ ^'^*"'' 
accept of that honourable employment offered him^ without the liberty of 
enjoying^ nay I may fay of profe^ing., certain opinions of his., which had 
been a long time rooted in htm upon duly-confidered reafons., in the head of 
which he names this of the PrAexi^ence of the Soul. * 'Aii*«A<| t -^vx^v * E/ii/f. loj. 
B)t a^i(w'(7w TToTg mofAo}^ v^^yiviivojJLiZ^fiv^ In good eameftj faith he, I (hall 
never confent that the Soul is of later exiftencethen Body or Matter: 
and de ales fo apertly ^ that he gives direUions to his brother to divulge the 
Letter to the Scholafticks, <*f he calls them, that fo it might he communi- 
cated to that reverend Father that ofertd him the Employment, which free- 
dome notwithjlanding in profefing the Opinion was no barre to his Pre^ 
ferment. 

To thefeyou maj adde the authority alfo of two Latins Fathers, Arnobius Arnobius. 
4«^Prudentius. The former of whom writes thus expre fly concerning this 
point, * Nonne Deo omnes debemus hoc ipfum primum quod furaus, " ■^•^^erf. gent. 
quod effe homines dicimur, quod ab eo vel milfi, vel lapfi cxcitate, hujus 
in corporis vinculis continemur <• The other th its ^ in hisHymnn^ in Exe- Prudsntiufc 
quiis Defundoruin, 

e 2 Patet, 



xxiv The Preface general. 



Patetj ecce, fidelibus ampli 
Via lucida jam Paradifi : 
Licet & nemus illud adire 
Homini quod ademerat anguis. 
Illic, precor, optirae Dador, 
Famulam tibi praecipe mentem 
Genitali in fcde facrari, 
Quam liquerat cxul & erraas. 

which laft verfe anfivers exaCilj to that exprefion of SyneCms in his Hymns, 
~ where he calls his SbuI fuyts aAjj-nt, for quitting Heaven and wandering 
into this lower world. 
5. Auguftinc. S, Au^udiac alfojpeaks very favottrahly of this Opinion in hi( de * Li- 
' Lib^^i. bevozrbitrioywhereke writes thusy Utriim ante confortiurn hujus corpo- 
ris alia quadam viti vixerit animus, magna quceftio eft, magaum fecre- 

* ^'°'^" turn. And then in * another place of the fameTreatife^ (peaking again 

of the Soul's praexijlence, he teSs us freely and ingenuottjly, Side Deo 
aliud fenferimus quam eft, intemio noftra non inbeatitatem fedinvani- 
tatem compellet. De creatura vero fiquid alitcr quam fefe habet fen- 
ferimus, dummodo non id pro cognito perceptoque teneamus, nullum 
periculum. And in athird place, in his difcufion of that Fourfold Quicre, 
namely, whether the Souls he propagated, created^ fent from Cod out of fome 
hidden Repofttory where they didpr£exifi,orfell hither of their own accords, 
Aut nondum ifta quaeftio, {aith he, a divinoium librorum Catholicis 
tradatoribus pro merito fua? obfcuritatis & perplexitatis evolura arque 
illuftrata eft-, aut, ft jam fadumeft, nondum in raanusnoflras ejufmodi 
litercE pervenerunf. whence ^methinks, it is very plain that the primxval 
Ages of the Church had no ill conceit of the opinion of the Soul's Fr^eex- 
ifience. 
TheAuthour Which may further be evinced by the Book of Wifedome, where the 
ofiheBookof Prdexiflcnce ofthe Soul is OS confpicuotts as the Sun in the firmament, in 

Wi{tr'i9. *^^I^ ""'^'^^ i ^'^^ ^ ^^^ ^ ^^"y ^■'^'^'^ ^^^ °^^ rP'^^ ^P^"^ ' y^^ rather being 
goodi cameintoabody undefiled. of which there can be no [enfe without 

the Soul's praexifience. And a further pledge of the certainty of this inter- 
pretation is that mofi rational conjeBure of them that conclude V\\\\o the 
Jew to be the Authour of this Book, with whom there is no opinion more f ami' 
liar then that of Praexiflence ', befides other foot (leps of his imprefion, tu 
'^'R'S**- that efpeciaky concerning AaronV robe, where he faith. That the whole 
World was in the long garment, and the Majefty ot God upon the Dia- 
deme of his head. Which anfwers excjuifttely to what I have produced out 

* aip.-i.^cif.l. of him for the explaining thofe Sibylline vfr/f/ / cite in my * Appendix 

to the Defence of my Philofophick Cabbala. Wherefore the Church in thofe 
primitive times fo well approving ofthisEookofWlCedome, it argues the 
inoffcnfivenefs of that opinion fo clearly dtfcoverable therein, 

Andlajlly, from that queflion put to our Saviour himfelf by his difciples, 

saviour (Mafter, who did fin, this man or his Parents, that he was born blind ?) 

J»i)» 9- and his not at all chaflizing them, norfhewing the leaji diflike of thisfuppo- 

fitien of Fraexiflence, vulgarly known then to the Jews, and plainly im- 

plyed 



The Preface general. xxv 

fljcd ittthe qucflion •, I fay, a man may fetch a, demonjiration from hence 
Thdt there is no hurt in the opinion, nefoyfon nor danger therein^ elfe a([»- 
redly ottr Saviour^ having fo fit an opportunity^ would not have omitted the 
d/fcovery thereof. 

I p. And that there is not the lea[l evil or [lighteft coUifion or clashing in JoJ'hfieaft* 
this Hypothefis with the ordinary and literal [enfe of the Scripture anduni- clailiingof 
ver [ally- acknowledged Canon of Faith, I am at certain as that the clear I'f^^'it'nce 
Aire will not exclude the light of the Sun ^ but both be comprifed in the vadon''ofC)r1- 
famejpace. That which it feems mo ft repugnant to is the derivation of Ori- ginal fin kost 
ginal fin from Adam. But they that affert the Prdexiftence of the Soul do •^^"• 
not under fl and the my fiery aright, if they fuppofe not all Souls that come 
according to natural Order into thefe Terreftrial Tenements to be in the 
ftace of filence/fr/?. which maies them in a manner as if they were not 
before, and the whole [cent of things evidently to begin from Adam. Whofe 
Soul God incorporating intafuch a Paradiftacall body as did naturally charm 
his mind into a* fullapojiibility of net falling.^ as the ufual orthodox Theolo- 
gie f'-fpofts Adam to have been in, and defignmg the fame advantage, if he 
had ftood, to be derived upon his Pojlerity •, it is plainly manifefl from hence, 
that his fall was the caufe of that which we now call Original fin, that 
is to (ay ^ of that over-proportionated Pronenefs and almoft irrcfifttble Pro- 
clivity to what is evil ■ So far is this Hypot hefts of Praxiflencejfrom clafh- 
itig with the derivation of Original fm from Adam. 

Nay I will adde further ^that what is [aid in Scripture of the fir ft and fecond 
Ad^m cannot fo well be underftood as uponthe Hypothefis of Praexiftence^ 
andof an antecedent lapje of Souls in another [iate. Forldefire any one to 
confider without prejudice, what [o good meaning there can be of thofe words 
of S, Paul, where he faies that Ad^m was the figure of him that was to ^^„ ,. 
come, that is to fay, ofchrift, as that the of ice of Adam was preludious 
to and Typicall of the office of Chrifi. Which would be very dilute.^ if it 
was only in this, that he was a publick perfon as he was^ but had not in any 
fenfe incumbent upon him the care of the Redemption of the Sons of men. 
Wherefore the office of Adam was to tranfmit that whole feme and Para- 
dtftacal complexion of body to his Seed, ( in fuch fort as our ordinary Theo- 
logie determines thereof) and thereby to be, as it were, the Saviour and 
Redeemer of his poflerity from the ill effeSls of that former lapfe they had 
fallen into •, whence he was exquifitely the figure of him that was to come. 
But this earthly Adam failing in his off^ice, the Heavenly was furrogateditt 
hisroome, who is* able to fave to the utmoft. Which Hypothefis in my mind * ndr.f.if, 
makes S. ^m\ and this part of the Myftery of our Religion wonderfully e a fy 
and intelligible. TliscMathe- 

Thefe and finch like things as thefe may he alledged in the behalf of that 7^ii\n mere' 
ancient point o/Platonifme, The Praexijlence of the Soul. Philofophicsl 

20. But for mine own part^ though I were as certain of the truth of Pla- n^|a"obiiTno 
tonifmc dWCarteiianifme in all thofe points of them which I have applied mans confd- 
to the Text of Mok^ in my PhilofophickCahbzh as I am of any Mathema- '"'3^Z"'^H 
tical Demon flration -, yet I do not ^ndmy fie If bound in confidence to profefs \htmt°ii°{!t 
my opinion therein any further then is with the good liking orpermifion of 'be goo'd liking 

e 7 mi °''''"Sup«i- 

-' J ours. 



xxvi The Preface general. 



mjSuferioun. For though thofe Theories were fo certain to me ^ jet lam 
as certain that Mathematical certitude it f elf is not ahfolute, and that Cod 
alone is infaUible. 

But that I may not feem injurious to my f elf, nor give [candal unto others 
by this fo free frofefion^ J am necefitatedto adde^ That the Confcience of 
every holy andfincere chrijlian is tK (Iriltlj bound uf in matters of Religion 
plainly and exprefly determined by the infallible Oracles of God, as it is free 
in Philofofhical Speculations : And that though^ out of love to his own eafe, 
or in a reverential regard to the Authority of the Churchy which undoub- 
tedly every ingenuous (^ir it isfenfbleof^he may have a great de fire to fay, 
profefs and doe as they would have him •, yet in cafes of this kind, where 
any thing is expected contrary to the plain and exprefs fenfe of thofe Divine 
Writings^ he cannot but fndhimfelf (Ireightned here, and will certainly be 
Herodot. lib. 5. conflraincd Tci tB S-gS /SY>go€uTge^ 'miit^ 'i\ no. rP^ aVj^pwr, ( as the La- 
"•'S- cedaemonians are [aid to have done^ though upon a religious miflake :) or 

rather he will ufe that fiort, hut weighty^ apologie oftheApofile, nsi^p- 
Aci.%.ir ■x^'iv S-ii Srta /itaMoi- ti av^po^Trou, That God is to be obeyed rather 
then men. 

Thefe are the Adamantine Laws and Tfes of Religion., again jl which no 
man can repine but he mufl repine againft the Being of a Cod., or againfi his 
indi/penf able Right of being ferved in the fir ft place, and of binding our 
coiifciences to believe and our tongues to protefs what truths he has in a. 
^^j miraculous manner communicated to the World upon thofe Terms, He that 

'" '^" denies me before men, him will I deny before my Father which is in 
Heaven. But in Philofophical Theories, fuch as the Prxexiftence of the 
Soul, the Motion of the Earth, and the like, where God has not required 
our prof ef ion, nor our Eternal Intereft is concerned, nor that which dictates 
ftf infallible^ though we Jhould conceit to our f elves a Mathematical ajfu- 
rance of the Concluftons, yet I muftprofefs, as ifaid before, that I do not 
fee that any one is confcientioufly bound to averre them againfi the Autho- 
rity of the church under which he lives, if they ftjould at any time diflike 
them, but that he maj with a [afe confcience compromize with his Supe- 
riours, and ufe their language and phrafes concerning fuch thirgs. For 
if it was a Vertue in that holy and venerable Law- giver Moles, rp/V/^ fuch 
prudence and paternal fweetnefs to condefcend to the Capacity of the Vul- 
gar, as to defer ibe the Creation of the World according to the Appearance 
of things to them s certainly it cannot be a Vice in us , in humble fubmif- 
fion and reverence to the Governours of the Church, ( let our private judge- 
ment be what it wiO ) to receive their definitive modes and phrafes offpeecb 
in thofe things where God has not tied us to the contrary. 
That if the 21. But if Time ,' that brings on all great things pomp ou fly and hj 

Philofophy decrees, fbaU at lafl fo univer fatly difcover that to be fettnd Fhtlofophy 
"^^'{tediovo- ^^''^^ I have adventured to apply to the MoCiick Text, as that it will pafs 
/c^bifText as currently and inoffenfively as the doHrine tf/ Antipnde"; does now, 
be true, it is a xohich OTicdfeemed fo monftrous 4»i^ extravagant to the Chrtftian World' 
tioi onh7^" Approbation will hardly be able to keep a mean, but the Theoremes being 
MofiiciiCtb- allowed for true, wiUbtalfo neceffarily acknowledged mofi lovely andglo- 



The Preface general. xxvii 

riotts ; rtor will there be then tvantin^^ 1 hofe^ vDho on our behalf will 
Mffealtothe Jews whether it be not a, real Reftauration of f^f Mofaick 
Cabbala , and whether we fo devoutly worjhip the incarnate Logos for 
nought , the blefing of found Reafon and a fagacious S fir it being fo 
confiicueufly found among ft the ChrifiianSy the affeSfionate Adorers of the 
Lord Jefus. 



A N 



ANTIDOTE 

AGAINST 

ATHEISM: 

O R, 

An Appeal to the Natural Faculties of 

th e Mind of Man , Whether there 
be not a God. 



By HENRI MOKE, D.D. 
The third Edition correfited and enlarged 

WITH 

^ U^ ^ T T E J\(^T> I X 

thereunto annexed. 



Trifmeglft. ^ 

'H f.iiya.\y\ \o<roe, ^ ^y^i ^ ai^oTKi, 

Ariftot. 



LONDON, 



Printed by ^ames Flejher, for WiUiam Mordm Book-feller in Cumbridge, 

MDC LXII. 



TO 

THE RIGHT HONORABLE, 

The Lady 

ANNE, 

Vilcountefs 
Conway and K i l u l t a. 

Madam, 

THE high opmwh or rather certain knowledge y 
I have ofyoiir fingukr Wit and Vertues, 
to emhldenedy or, to [peak more properly, 
commandedmetomake choice of none other thenyour felf 
for /^Patronefs oftlmprefent Treatife, For kfides 
that I doe y our L^difhip that Right, as alfo this pre- 
sent Age a?id facceeding Pofkerity, as to k a witnef 
to the World of fwch eminent Ace omplijhments and tran- 
fcendent Worth ; fo I do not a little plea fe my felf, while 
Ifinde myfelfajfaredin my own conceit, that Cebes hk 
myfleriom andjiidiciom Piece of Morality hmg tip in 
the Temple of Saturn, ( which was done in way of Divine 
Honour to the Wifdome of the Deity) was not morefafely 
and fute ally placed, then this carefullDraught ^/Na- 
turall Theology or Metaphy licks, which I have 
dedicated to fo ISJoHe, fo Wife and foFious a Ferfonage, 
And for my own part, itfeems to me a^s real! a point ofKc- 

A 2 ligious 



The Epiftle Dedicatory. 



ligious Worfhip to honour the Vertuous, as to r^- 

lieve the Neceflitous, which Chrijlianity terms no kjfe 
then a Sacrifice- '^or is there my thing here ofHj- 
perklifm or high-flown LmgMge; it king agreed i/f on 
hy all fides, hy Vrophets, Apo files, and ancient Fhilofio- 
pherSy that holy and good Men are the Temples of 
the Living God. And verily the Kefidence of Divi- 
nity is fo confpiciious in that H<fr^/V^// Pulchritude 
ofyotir mile Ferfon, that Plato, if he were alive again, 
might finde his timorous Suppofition brought into al folate 
AU, and to the enravifbment of his ama:^edSoul might k- 
hold Vertue kcome vifible to his outward fight. And 
truly, Madame, I muft confeffe that fo Divine a Con- 
ftitution as this n)/z/^^i//<?Prelervative, king hoth 
devoid andancapahle ^/Infeftion -, and that if the refi 
of the World had attain d but to the leaf Degree of this 
^M^ Complexion and generous frame of Minde, 
nay if they were hut brought to an ^quilibriom Indifferen'* 
cy, and, as they fay, flood but Neutrals, that is. If as many 
as arefuppofed to have no love of God, nor any knowledge 
or experience of the Divine Life, did not out of a bafe igno- 
rant fear irreconcilably hate him; affuredly this Anti^ 
dote of mine would either prove needlefi and fuperfluous, 
or, if Occafion ever called for it, a mofi certain Cure. 
F^r this fruthofxhQ Exiftence of Godfci;(^^ 
clearly demonfirableasany Theorem in Mathematicks, 
it would not fail of winning as firm and as univerfall 
Jffent, did not the fear of a fad Afterclap pervert mens 

Vnder- 



The EpiiUe Dedicatory. 



Vnderfiandings, md?rejiidice and Interefl pretend un-^ 
certainty andobfcuritj info plain a matter, Bi^t confide- 
ring the flate of things as they are , I cannot tat pro^ 
noimcc, that there is more neceflity of this my Anti- 
dote then I codd wjh there were. But if there were k^ 
or mne at all, yet the pleafure that may he reaped in 
pcjufal of this Treattf ( even by fuch ashy an holy Faith 
and divine Senfe are ever held fafl^ in a full affent to the 
Conclufwn I drive at) will ffficiently compenfate the pains 
in the penning thereof Tor as the hefl Eyes, and mjfl alk 
to hehold the pure Light , do not unwillingly turn their 
hacks of the Sun, to view his re framed Beauty in tbede-^ 
Ugh tft/l colours of the Kainhow; fo the pcrfetlcfl Mindes 
and the mo f lively poffefl of the Divine Image, cannot hut 
take contentment and pleafure in ohfcrving the glorious 
Wifdom '://i'/Goodnels /?/God, f fairly drawn out 
and skilfully variegate din the fundry Ohjct^s of externa II 
Nature. IVhich delight though it redound to all, yet 
not fo m'lch to any as to thofe that are of a moreFhilofo^ 
phicall and Contemplative Confitution -, and therefore. 
Madam , moil of all to Your ielf , whofe Genius I 
know to hefo fpcculative , and Wi t fo penetrant, that in 
the knowledge of things as well Natural as Divine yow 
have not onely out-gone all of your own Sex, hut even of 
that other alfo, whofe ages have not given them over^much 
the fl art of you. And affuredly your LadiJhipsWii^ 
dome and T -j dgment can never he highly enough com- 
mended, thcd mikes the hefl ufe that may he of thofe ample 

A 3 Fortunes 



The Epiftle Dedicatory. 



Fortunes that Divine Providence has l/ejlowdupon 
you. For the kft refiilt of Riches, I mean in refe^ 
rence to our [elves, is, that finding our [elves already well 
provided for, we may he fully Maflers of our own time : 
andthekfi; improvement of this time is the Contem- 
plation of God and Nature ; wherein ifthefe 
prefent Labours of mine may prove fo grateful unto you 
and ferviceaile as I have ken hold to prefage, next to the 
winning of Souls from Atheifin, it u the fweeteft fruit 
they can ever yield to 

Your Ladifhips humbly-devoted 

Servant, 

Henry More. 



The 



t 



THE PREFACE. 

1 . The Authour's Jpologie for ivrit'mg this Treatifcj then hehiv fd 
7)iany already on thejanie SnbjeB. i. That what he hits li^rote are 
the proper Emanation's of his o'^n Mimle , and may ha've their pecu- 
liar jerViceahlenefs for men of the like Genius. ^ . That he affeEls 
not^oetorick-, nor Thtlohgie, nor the pompom jiumerofity of more 
popular Arguments^ butfolid andtmreftfiible^eafon in apcrjjficuous 
Method. 4. That he has undeniably demonjlrated the Exiflence 
of Godjthis om^ojlidate being but admitted ^ That our Facul- 
ties are true. 5. His peculiar Management of the fir ft Argument 
o/^Des-Cartes : 6. And the <]{eaJons of his '^jeHion of the refi. 
7. His caution and choicenef? in the managing fuch Arguments as 
are fetch' d from the more general Phsenomena of "Mature : S. As 
alfo in thofefrom Animals. 9. His care full choice in fuch Hifto- 
ries as tend to the proying 0/ Spirits. 10. His ajfuredfitj? of 
that kifide of Argument. 1 1 . The reafon of his declining the red- 
tai of the miraculous Stories of Holy Writ. 12. HisfludiedCon- 
defcenfion and compliance with the Atheifi to win him from his 
Atheijm. 

Reader, 
1 . 1 ^ Y what inducements I was drawn to publifh this 
1-^ prefentTreatifCj notwithftanding the Numerofity 

JL-^ of the Writings of this kinde, I had rather leave 
to thine own quick-fightednels to Ipy out_, then be put upon fb 
much immodefty my lelf as to fpeak anythingthat may leem 
to give it any precellency above what is already extant in the 
world about the fame matter. Onely I may lay thus much 
that I did on purpofe abftain from reading any Treatifcs con- 
cerning this Subjedl ^ that I might the more undillurbedly 
write the eafie Emajiations of mine own Mind, and not be car- 
ried off from what fhould naturally fall from my felf^ by pre^ 
poiTefsing my thoughts by the inventions of others. 

2. I have writ therefore after no Copy but the eternal Cha- 
raders of the Mindeof Man, and the known 'P/;<e//owow of 

A 4 Nature. 



The Preface. 



Nature. And all menconfulting with thefe that endeavour to 
write fenfCjthough it be not done alike by all men, it could not 
happen but I fhould touch upon the fame Heads that others 
have that have wrote before me : who though they may merit 
very high commendation for their learned atchicvemenrs • yec 
I hope my endeavours have been fuch, that though they care 
not to be corrivals or partners in their praife & credit, yet I do 
not diftruft but they will doe their fhare towards that jj«i>/ic^ 
good that fuch performances ufually pretend to aim at. 

For that which did embolden me to publifh this prefent 
Treatife was not, as I faid before, bccaufe I flatter'd my felf in 
a Conceit that It was gayer or more plaufible then what is al- 
ready in the hands of men ^ but that it was of a different fort, 
and has its peculiar ferviceablenels and advantages apart and 
diitin(5t from others ; whole proper preeminences it may aloof 
off admire, but dare not in any wile compare with. So that 
there is no Tautology committed in recommending what I 
have written to the publick view, nor any leffening the labours 
of others by thus offering the fruit of mine own. For confide- 
ring there are fuch feveral complexions and tempers of men in 
theworld, Ido notdiftruilbut that, as what others have done 
has been veiy acceptable and profitable to many, fo this of 
mine may be well relifli'dcffome or other, and io Teem not to 
have been writ in vain. 

J . For though I cannot promifo my Reader that I fhall en- 
tertain him with fo much winning ^Monckdnd pleaiart <?/><- 
lology as he may find elfe where ,• yet 1 hope he will acknow- 
ledge, if his mind be unprejudiced, that he meets withlound 
and plain Reafon,and an eafie and clear Method. 

And though I cannot furnifli him with that copious va- 
riety of Arguments that others have done ; yet the frugal care- 
fulncfs and lafenefs of choice that I have made in them may 
compenfate their paucity. 

For I appeal to any man, whether the propofal of fuch as 
will eafily admit of evafions ( though they have this peculiar 
advantage, that they make for greater pomp, and at fir ft fight 
fecm more formidable for their multitude ) does not embolden 

the 



The Preface, 



xhcJtheifi , and make him fancy, that becaiilehccanfbeafily 
turn the edge of thefe, the reft have no more fohdity then the 
former j but that if he thought good and had leiflire, he could 
with like facility enervate them ail. 

4. Wherefore I have endeavoured to infift upon fuch alone 
as are not only true in themfelves, but are unavoidable to my 
Adverfary,unle(shewillcaft down his fhield, forfake the free 
uie of the natural Faculties of hisMind_, and profefs himfelf 
a mere puzzled Sceptick. But if he will with us but admit 
of this one Tojiulate or H^pothefts, That our Faculties are true ,• 
though I have fpoke raodcftly in the Difcourie it lelf, yet I 
think I may here, without vanity or boafting, freely profels, 
that I have no lefs then demonftrated That there is a God: and 
by how much more any man fhall ferioufly endeavour to refift 
the ftrength of my Arguments , that by fo much the more 
ftrong he fhall find them • ( as he that prefles his weak finger 
againft a wall of Marble) and that they can appear flight 
to none but thofe that carelefly and flightly confider them. 
For I borrowed them not from Books , but fetch'd them 
from the very nature of the thing it felf, and indeleble Jdea^ 
oftheSoulofMan. 

5. And I found, that keeping my felf within fo narrow a 
compals as not to affed any Reafbnings but fuch as had 
very clear affinity and clofe connexion with the Subject in 
hand , I naturally hit upon whatever was material to my 
purpofe ; and fo contenting my felf with my own , recei- 
ved nothing from the great ftore and riches of others. And 
what I might eafily remember of others, I could not let pafs, 
if in my ow^n judgement ic was obnoxious to evalion. 
For I intended not to impofe upon the Atheift, but really 
to convince him. And therefore Dw-Cdrfei, whole Mecha- 
nical wit I can never highly enough admire , might be no 
Mafter of Metaphyficks to me. Whence it is that I make ufe 
but of his fir ft Argument only, if I may not rather call 
it the School's, or mine own. For I think I have managed 
it in fuch fort, and every way fo propt it and ftrengthened it, 
that I may challenge in it as much intereft as any. 

6, But 



The Preface^, 



6. But as for his following Rcafons^ that fuppofc the 
* Fcr Rediu- * ObjeBiVe ^ality of the Idea of God does exceed the effici- 
'iTJ-'inteligo ency of the Mind of man , and that the Mind of man , were 
l^Ifellupc'r it not from another , would have conferred all that perfection 
Irt^^l.^'^'iH "Pon it felf that it has the Ideu of, and , laftly, that it having 
Mam quMun- no Dowct to conicive it felf and the prefent and future time 

que fercipimus •■V , , 7- 11-- -it 

unquam in I- havmg uo dependence one ot another, that it is continually re- 
t'lZfit: produc'd , that is , conferv'd , by fome higher Cauie , which 
muft be God j thefe grounds , I fay :, being fo eafily evaded by 



Idcis objeHivc 

ad objea.i. the Atheift, I durft not truft to them^ unlefsl had theAu- 
fin?j! ^ ' thor's wit to defend them , who was handfomly able to make 
good any thing. But they feem to me to be liable to fuch eva- 
fions as I can give no flop to. 

For the Mind of man , as the Atheift will readily reply, 
may be able of her felf to frame fuch an adtual Idea of God as 
is there difputed of, which Idea will be but the prefent modi- 
fication of her, as other Notions are, and an effe<St of her ef- 
fence and power, and that power a radical property of her 
effence. So that there is no exccfs of an Effect above the effi- 
ciency of the Caufe, though we look no further then the Mind 
it felf; for fhe frames this Notion of God as naturally and 
as much without the help of an higher Caufe, as fhe does any 
thing elfe whatfoever. 

And as for the Mind's contributing thofe pcrfcdions on 
her felf fhe has an Idea of ^ if flic had been of her felf, the JtheiH 
will fay, it impUes a contradiction, andfuppofes that a thing 
before it exifts may confult about the advantages of its own 
cxiflence. But if the Mind be of it felf, it is what it findes it 
felf to be , and can be no otherwife. 

And therefore, laftly, if the Mind finde it felf to exift, it 
can no more deflroy it felf then produce it fclfj nor needs 
any thing to continue its Being, provided that there be no- 
thing in Nature that can ad againfl it and deftroy it - for 
whatever is, continues fb to be,unlcfs there be fome Caufe to 
change it. 

7. So likewife from thofe Arguments I fetched from fx- 
teryial Nature , as well as in thefe from the innate properties of 

the 



The Preface^, 



the Mind of Man , my carefull choice made very large defal- 
kations ; infifting rather upon fuch things as might be other- 
wile, and yet are far better as they are, then upon fuch as were 
neceflary, and could not be otherwife. As for example , When 
I confider'd the diflance of the Sun, I did not conceive that his 
not being placed lb low as the Moon , or (6 high as the fixed 
Stars, was any great argument of Providence, becaufe it might 
be reply'd, that it was neceflary it fhould be betwixt thole two 
diftances, elfe the Earth had not been habitable, and fb man- 
kind e might have waited for a Being, till the agitation of the 
Matter had wrought things into a more tolerable fitnels or po- 
fturc for their production. 

Nor fimply is the annual Motion of the Sun, or rather of 
the Earth , any argument of Divine Providence , but as necel- 
fary as a piece of wood's being carried down the ftream, or 
ftraws about a whirl-pool. But the Laws of her Motion arc 
fuch that they very manifeftly convince us of a Providence ^ 
and therefore I was fain to let go the former, and infill more 
largely upon the latter. 

Nor thought I it fit to Rhetoricate in propofing the great 
variety of things, and precellencyof one above another,- but 
to prels dole upon the defign and fubordination of one thing 
to another ^ fhewing that, whereas the rude motions of the 
Matter ( a thoufand to one ) might have caft it otherwife, yet 
the produdions of things arefiich as our own Realbn cannoc 
but approve to be bell, or as we our felves would have defign d 
them. 

8. And Co in the confideration oi Animals, I do not fb much 
urge my Realbns from their diverfity and fubfillencc, ( though 
the framing of Af^rffr intothebarefubfillenceof an Animal is 
an Effe(51: of nolels Caufe then what has fome skill and coun- 
lel^ ) but what I drive at is, theexquifite contrivance of their 
parts, and that their ftru6ture is far more perfe(5t then will 
merely fervc for their bare exiftcnce and continuance in the 
world .which is an undeniable Demonftration that they arc 
the efFeds of Wifdorae , not the refults of Fortune or fer^ 
mented Matter. 

9. Laftly, 



Ihe Frefacc^\ 



9. Laftly, when I defcend to the Hiftory of things mira- 
culous and above the ordinary courfe of Nature^ for the pro- 
ving that there are 5]?;Vffi, that the Atheift thereby may the ea- 
fier be induced to beHeve there is a God • I am lo cautious and 
circumfped, that I make ufe of no Narrations that either the 
avarice o^ the Triejl, or the creduHty and fancifulnefs of the 
Melmicholift may render fufpeded. 

I o. Nor could 1 abftain from that Subjed:, it being io pat 
and pertinent unto my purpofe ; though I am well aware how 
ridiculous a thing it feems tothofe I have to deal with. But 
their confident ignorance fhall never dafh me out of counte- 
nance with my well-grounded knowledge : for I have been no 
carelefs Inquirer into thefe things, and from my Childehood 
to this very day have had more Reafons to believe the Exi- 
ftence of God and a Divine Providence , then is reafbnable for 
me to make particular profeflion of 

II. In this Hiftory of things Miraculous or Supernatu- 
ral ;, I might have recited thofe notable Prodigies that hap- 
pened after the Birth, in the Life, and at the Death ofChrift : 
as the Star that led the Wife men to the young Infant ,• Voices 
from Heaven teftifying Chri/l to be the Son of God ^ and, 
laftly, that miraculous Eclipfe of the Sun, made, not by inter- 
pofition of the Moon ( for fhe was then oppofite to him ) 
but by the interpofition or totall involution_, if you will, of 
thofe icummy Ipots that ever more or left are fpred upon his 
face, but now overflowed him with fuch thicknefs, and Co 
univerially, that day-light was fuddenly intercepted from the 
aftonifhed eyes of the Inhabitants of the Earth. To which 
direful Symptomes though the Sun hath been in fbme mea- 
fure at feveral times obnoxious, yet that thofe latent Caules 
fliould lb fuddenly ftep out and furprife him, and Co enor- 
moufly at the PalTion 'of the M-/??^, he whole Mind is not 
moreprodigioufly darkncd then the Sun was then Eclips'd, 
cannot but at firft fight acknowledge it a fpecial defignment 
of Providence. 

But I did not infift upon any Sacred Hiftory, partly, be- 
cauie it is fo well and fo ordinarily known, that it fcemcd 

lefs 



The Preface, 



lefs needful J but mainly, becaule I know the Athe'tft will 
boggle more at whatever is fetch'd from eflablifli'd Religion, 
and flie away from it, like a wild Colt in a Pafture at the fight 
of a bridle or an halter, fnuffing up the aire, and fmelling a 
plot afar off, as he fooliflily fancies. 

12. Butthathemight notbe fiiieof me, Ihaveconform'd 
my lelf as near his own Garb as I might , without partaking 
of his folly or wickednefs ,• and have appeared in the plain 
(liape of a mere Naturalijl my felf, that I might , if it were 
poflible, win him off from down-right Atheilme. 

For he that will lend his hand to help another fallen into 
a ditch, mull himfelf, though not fall, yet ftoop and incline 
his body ; and he that converfes with a Barbarian, muft dif- 
courfe to him in his own language : Co he that would gain 
upon the more weak and ilmk minds of fcnlual mortals, 
is to accommodate himfelf to their capacity, who, like the 'Bat 
and Owle, can fee no where Co well as in the fhady glimmerings 
of their own Twilight. 



B AN 



ANTIDOTE 



AGAINST 



ATHEISM 




CHAP. I. 

1. That the Fronene^e sfthefe Ages of the World to winde themfehes from 
under the awe of Super flition makes the attempt feafonahle of endeavou- 
ring to (leer them of from Atheifme. 2. That they that adhere to Re- 
ligion in a mere [uperfiitioui and accujlomary way ^if that tye oncefail^ ea- 
fily turn Atheifts. 3. The nfefulne/ofthisprejent Treat if e even to them 
that are [erioufly Religion, 

H E grand Truth which we are now to beimployed 
about and to prove, is, That there is a Cod: And I 
madechoice of this Subjed: as very feafonable for 
the Times we are in, and are coming on, wherein 
Divine Providence morcuniveifallyloofening the 
minds of men from the awe and tyranny of mere ac- 
cuftomary Super ftition, and permitting a freer per- 
ufalof matters of Religion then in former Ages, the Tempter would 
take advantage, where he may, to carry men captive out of one dark pri- 
fon into another, out oiSuferftition into Atheifm it felf. 

2. Which is a thing feafible enough for him to bring about in fuch 
men as have adhered to Religion in a mere externall way , either for 
fafhion fake, or in a blinde obedience to the Authority of a Church. For 
when this externall frame of Godlinefs fhall break about their ears, they 
being really at the bottome devoid of the true fear and love of God, and 
deftitute of a more free and unprejudic'd ufe of their Faculties, by reafon 
of the finfulnefs and corruption of their natures, it will be an eafy thing to 
allure them to an alTent to that which feems (o much for their prefent 
Intereft; and fo being imboldened by the tottering and falling of what 
they took for the chief Strudure of Religion before, they will gladlyin 
their conceit caft down alfo the very Objed of that Religious Worfhip 
after it, and conclude that there is as well no God as no Religion ; that is j 
they have a mind there Aould be none, that they may be free from all 

B 2 wringings 



TtO 



Jn Antidote agahifl Atheifm. Book I. 



wrint'ings of Confcience, trouble of correcting their Lives , and fear of 
being accountable before that great Tribunall. 

3^ Wherefore for the reclain:iinf: of thefe, if it were poflible, at leaft for 
thefuccouring and extricating of thofe in whom a grearer meafureofthe 
love of God doth dwell, (who may probably by fome darkening cloud of 
Melancholy, or fome more then ordinary importuniry of the Tempter, 
be difiettled and intangled in their thoughts concerning this weighty 
matter ) I held it fit to beftow mine endeavours upon this fo ufeful and 
feafonable an enterprife, as to demonftrate That there is a God, 



C H A P. 1 1. 

I . That there is nothing fo demonfirable^ that the Mind of man can rationally 
conclude that it is im^ofihleto he etherrvife. 2. That the Soul of man 
may T.'ve full Afjent to that which notxvithjl.inding may fof^ibly he other- 
wife^ made good by fever all Ex am fie s. 3. A like Example of Difjent, 
4. The Reafons why he has fo feduloufly made good this feint. 5 . That 
the Atheiflhof no advantage from the Aiitheurs free confefion^ that 
his Arguments are not fo convi^ive hut thattheyleaveafofibilitjef 
the thing being otherrvife. 

I. T2UT when I fpeak of demonftrating there is a God, I would not be 
^ fufpeded of fo much vanity and oftentation, as to be thought I 
mean to bring no Arguments but fuchas are fo convidive, that a mans 
Under/landing fhall be forced to conttfTe that it is impoflible to be other- 
wife then I have concluded. For, for ipine own part, I am prone to believe 
that there is nothing at all to be fo demonflrated. For it is pofTible that 
Mathematical evidence it felfmay be but a conftant undifcoverable Delu- 
fion, which our nature is necefTarily and perpetually obnoxious unto, and 
that either fatally or fortuitouHy there has been in the world time out of 
mindefuch a Being as we call Man^ whofe efTentiall Property it is to be 
then mofl of all miftaken , when he conceives a thing moft evidently 
true. And why mny not this be as well as any thing elfe, if you will 
have all things fatall or cafuall without a God ':' For there can be no curb 
to this wilde conceit, but by the fuppofing that we our felves exifl from 
fome higher Principle that is abfolutely Good and Wife^ which is all one 
as to acknowledge That there is a God. 

2. Wherefore when I fay thatlwill dcmoR{\ro.teThatthere is aCod^ 
I donotpromife thatl\v:llalwayes produce fuch Arguments, that the 
Reader fhall acknowledge fo ftrong, as he fliall be forced to confelTc that 
it is utterly unpoilible that it fliould be otherwi fe : but they fliall be fuch 
as fliall dekive fuUajJ'ent^ and w'mfull affent from any unprejudic'd mind. 
For I conceive that we may give/»^jjff»? to that which notwithftan- 
ding may poflibly be othervvife : which I fhall illuflrate-by fevcrall 
Examples. Suppofe two men got to the top of mount ^^/'(?/j and there 

viewing 



Chap. II. An Jntuiote againft Atheifm. ii 

viewing a Stone in the form of an Altar with Apies on it, and the foot fie fs 
of men on thofe afhes, or fome words ^ if you will, as Of time Maximo^oi <t^ 
ayviiiq-i^ 3-gw, or the like, written or fcralled out upon the aihes ; and one 
of them (hould cry oat, Afluredly here have been fome men here that 
have done this : but the other more nice then wife (hould reply, Nay, it 
may poffibly be otherwife j for this flone may have naturally grown into 
this very lliape, and the feeming afhes may be no alhes, that is, no re- 
mainders of any fewell burnt there, but fome unexplicable and imper- 
ceptible motions of the Aire, or other particles of this flui^ Matter that is 
adlive every where, have wrought fome parts of the Matter into the form 
and nature of aflies, and have fridg'd and play'd about fo, that they have 
alfo figured thofe intelligible Characters in the fame. But would not 
any body deem it a piece of weaknefle no lefs then dotage for the other 
man one whit to recede from his former apprehenfion, but as fully as 
ever to agree with whac he pronounced firft, notwithflanding this bare 
poffibility of being otherwife c" 

So of Anchors that have been digged up, either in plain fields or moun- 
tainous places, as alfo the Reman Urnes with afhes and infcriptions, as Se- 
verianm^ FhI. Littus, and the like, or Roman Coins with the effigies and 
names of the C^fars on them, or that which is more ordinary, the Sculls 
of men in every Church-yard, with the right figure, and all thofe necefTa- 
ry perforations for the pafTmg of the veflels, befides thofe confpicuous 
hollows for the eyes and rowes of teeth, the Os Styloeides, Ethoeides^ and 
what not ^ if a man will fay of them, that the Motion of the particles of 
the Matter, or fome hidden Spermatick power has gendered thefe both 
Anchors y llrnes^ Coins^ and Sculls in the ground, he doth but pronounce 
that which humane Reafon mufl admit as poffible •• Nor can any man ever 
fo demon/irate that thofe Coins^ Anchors and Urnes were once the Arti- 
fice of men, or that this or that Scull was once a part of a living man, 
that he fhall force an acknowledgment that it is impoffible that it fliould 
be otherwife. But yet I do not think that any man, without doirig ma- 
nifeft violence to his Faculties , can at all fufpend his afTent, but freely and 
fully agree that this or that Scull was once part of a living man, and that 
thefe Anchors^ Urnes and Coins^ were certainly once made by humane arti- 
fice, notwithflanding the poilibility of being otherwife. 

3. And whatIhavefaidofy///'f«tisalfotrueinZ)/jff«f. FortheMind 
of man, not craz'd nor prejudic'd, will fully and unreconcilably difagree, 
by its own naturall fagacity, where notwithflanding the thing that ic 
doth thus refolvedly and undoubtingly rejed, no wit of man can prove 
impoifible to be true. As if wefhould make fuch a Fidion as this, that 
Archimedes with the fame individuall body that he had when the Soul- 
diers flew him, is now fafely intent upon his Geometricall Figures under 
ground,attheCenter of the Earth, farre from the noifeand dinof this^ 
world, that might diflurb his Meditations, or diflrad: him in his curious 
delineations he makes with his Rod upon the dufl -, which no man living 
can prove impoffible : Yet if any man does not as unreconcilably diffent 
from fuch a Fable as this as from any Falfhood imaginable, affuredly that 
man is next door to madnefs or dotage, or does enormous violence to the 
free ufe of his Faculties, B 3 Where- 



12 An Antidote againjl Ath'tjm. Book I. 

Wherefore it is manifeft that there may be a very firm and unwave- 
ring Affent or Diffent, whenasyet the thing we thus aflent to may be pof- 
fibly otherwlfe, or that which we thus diffent from cannot be proved im- 
poflible to be true. 

4. Which point I have thus long and thus vanouflyfported my felf 
in, for making the better imprelTion upon my Reader,it being of no fmall 
ufe and confequence, as well for the advertifing of him that the Argu- 
ments which I (hall produce, though I do not beftow that oftentative 
term oi Bemonfirationn^on them, yet they maybe aseffcftual for win- 
ning a firm andHnjhaken ajfent as if they were in the ftrideft notion fuch ; 
as alfo to re-minde him, that iftheybefoftrong, and fo patly fitted and 
futable with the Faculties of mans Mind, that he has nothing to rcp!y,buc 
only that for all this it may poffibly be otherwife, that he (hould give a 
free 2nd Ml Afjent to the Conclufion : and if he do not, that he is to 
fufpe(a: himfelt rather of fome diflemper, prejadice,or weaknefs, then the 
Arguments of want of ftrength. 

5, But if the Atheift (hall conirariwife pervert my candour and fair 
dealing , and phanfie that he has got fome advantage upon my free 
confeffion, that the Arguments that Ifliall ufe are not fo convidive 
but that they leave a pofTibility of the thing being otherwife ; let him 
but compute his fuppofed gains , by adding the limitation of this pof- 
fibility, ( vi^j. that it is no more poflible, then that the clearefl Mathemx- 
ticall evidence may be falfe, ( which is impolTible, if our Faculties be true) 
or in the fecond place, then that the i;<'W4» Urnes2Si<i Ceim above men- 
tioned may prove to be the works of Nature, not the Artifice of man ; 
which our Faculties admit to be fo little probable, that it is impoflible for 
them not fully toafTent to the contrary : ) and when he has caft up his ac- 
count, it will be evident that it can be nothing but his grofle ignorance in 
this kinde of Arithmetick that (hall embolden him to write himfelf down 
gainer, and not me. 



CHAP. III. 

I, That we arefirft to have a fettled mionV/^^tGodis, before wegoe 
about to demonJirateThzthe is. z. The Definition of God, 3. ThaP 
there is an Idea ofz Being abfolutely perfed in our Minde , whether the 
Atheift tvill allow it to be the Idea of God or not. 4. That it is no freju- 
dice to the Naturality of this Idea, that it may be framed from fome occa- 
pons from without, 

I. ^N^ "ow having premifed thus much, I (hall come on nearer to my 
•^*' prefentde(igne. In profecution whereof it will berequifite for 
me, firft to define what Godis, before I proceed to demonftration That 
he is. For it is obvious for Man's Reafon to finde Arguments for theim- 
poflfibility, po(fibility, probability , or neceflfity of the Exiftence of a 
thing, from the explication of the EfTcnce thereof^ 

And 



C H A p. 1 1 1. Jn Antidote dgainH Atheifni. I * 



And now I am come hither, I demand of any Atheifl that denies there 
is a God, or of any that doubts whether there be one or no, what /^(f4 or 
Notion they frame of that they deny or doubt of. If they will prove nice 
and fqueamifti, and profefs they can frame no Notion o( my fuch thing, I 
would gladly ask them, why they will then deny or doubt of they know 
not what. For it is necefTary that he that would rationally doubt or deny 
a thing, flwuld have fome fettled Notion of the thing he doubts of or de- 
nies. But if they profefs that this is the very ground of their denying or 
doubting whether there be a God, becaufe they can frame no Notion o^ 
bim ^ I fliall forthwith take away that Allegation, by offering them fuch 
a Notion as is as proper to God, as any Notion is proper to any thing elfe 
jn the world. 

2. I define God therefore thus, An Efjence or Being full-^ and dfolate- 
ly PerfeB. I (zy^f»llj and ahfolutely Perft£i^ incounterdiftirivflion to fuch 
Perfe^ion asii not ful/ ind ahfolttte , but the Petfedion of this or that 
Species or Kind oi finite Beings^ fuppofe of a Lion^ Horfe, or Tree. But 
to he fully and abfolutely Perfelt is to be at lead as Perfed as the apprehen- 
fion of a man can conceive without a contradidion : for what is in- 
conceivable or contradiftious,is nothing at all to us, who are not now to 
wag one Atome beyond our Faculties •, but what I have propounded is 
fo far from being beyond our Faculties, that I dare appeal to any Atheiji^ 
that hath yet any command of Senfe and Reafon left in him, if it be not 
very eafy and intelligible at the firft fight, and thai: if there be a God, he 
is to be deemed ot us fuch as this Idea or Notion itis forth. 

5. But if he will fullenly deny that this is the proper Notion of God, 
let him enjoy his own humour •, this yet remains undeniable. That there 
is in man an Idea oia Being abfolutely and fully Perfeoi^ which we frame 
out by attributing all conceivable Perfection to it whatfoever that implies 
no contradi(ftion. And this Notion is naturall and effentiall to the Soul of 
man, & cannot be walht out, nor conveigh'd away by any force or trick 
of wit whatfoever, fo long as the Mind of man is not craz'd, but hath the 
ordinary ufe of her own Faculties. 

4. Nor will that prove any thing to the purpofe, whenas it (hUlbf 
alleg'd that this Notion is not fo connatural and elfential to the Soul, 
becaufe (lie framed it from fome occafions from without. For allthoftf 
undeniable Conclufions in Geometry which might be help'd and occafio- 
ned from fomething without, are fo natural notwithftanding and EfTen- 
tiall to the Soul, that you may as foon unfoul the Soul as divide her from' 
perpetual aflent to thofe Mathematical Truths, fuppofing no diftemper 
nor violence offered to her Faculties. As for example, (he cannot but 
acknowledge in her felf the feveral di/lin£} idea* of the five regular Bo- 
dies^ as zMo^that it is intpofihle that there jhuld be any more then five. And 
this Idea oia Being abfolutely Perfect is as diftin<5t and Indeleble an idea iff 
theSoul,as the/^erfofthe)'?T'f Regular Bodies, or any other /^^^ what- 
foever. 

It remains therefore undeniable, that there is an infeparable Idea of a 
Being abfolutely PerfeB evQWeCidia^i^ though not alwayes afting, in the 
Soulofman* 

B 4 C H A Pi 



I A. An Antidote a^ainji Atheifm. Book L 



CHAP. IV. 

I. what NotietJS are more particularly comprifedintheldeSLcfa Being ab- 
folutely Perfed. 2, That the difficulty of framing the conceptiortofa 
thing ought to be no Argument againfi the Exiftence thereof 5 the nature 
ofcorpreall Matter being fo f erf lex' d and intricate^ which yet all men 
acknowledge to exifl. 3. That the Idea of a Spirit is as eafy a Notion as 
of any other Subflance whatfoever. what powers and properties are con- 
tained in the Notion of a Sipint. 4. That Eternity and InHnity^ if 
Cod were not^ would be cafl upon fomething elfe -, fo that Atheii'm cannot 
free the Mind from fuch Intricacies. 5. Goodnefs, Knowledge 4»<!/ 
Power, Notions ofhighefl Perfection^ and therefore nectffarily included 
in the Idea a/ a Being abfolurely Perfed. 6. As alfu NecefTuy, it 
founding greater Perfe£iion then Contingency. 

I. "OUt now to lay out more particularly the Perfe^ions com\>xe\\tn.- 
^ di:d in this'Notion of a Being abfolutely and fully Perfeff, I think 
I may fecurely nominate thefe-, Self-fubftftcncy^ Immateriality^ Infinity 
as well of Duration as Effence., Immenfity of Goodnejje^ Omnifciency^ Omni- 
potency^ and Necefity ofExijlence. Let this therefore be the Defcription 
oiaBeingabfolutelyPerfe^, That it is a Spirit^ Eternally Infinite in Ef- 
fence andCoodnejfej Omnifcient^ Omnipotent^ andofit felf neceffarily exi- 
flent. All which Attributes being Attributes of the highefl Perfe£Hon 
that falls under the apprehenfion of man, and having no difcoverable im- 
perfedion interwoven with them, muftofneceffity be attributed to that 
which we conceive abfolutcly and fully PerfeB. And if any one "Avill fay 
that this is but to drefs up a Notion out of my own fancy, which I would 
afterwards flily infinuate to be the Notion of a Cod-^ I anfwer, that no 
man can difcourfeand reafon of any thing without recourfe to fettled No- 
tions deciphered in his own Mind : and that fuch an Exception as this im- 
plies the moft contradidlious Abfurdities imaginable, to wit, as if a man 
fhould reafon from fomething that never entered into his Mind, or that 
is utterly out of the ken of his own Faculties. But fuch groundlefs allega- 
tions as thefe difcover nothing but an unwillingnefs to find themfelves 
able to entertain any conception of God, and a heavy propenfion to fink 
down into an utter oblivion of him, and to become as ftupid and fenfelefs 
in Divine things as the very Beafts. 

2. But others, it maybe, will not look on this Notion as contempti- 
ble for the eafy compofure thereofout of familiar conceptions which the 
Mind of man ordinarily figures it felf into, but rejedit ratheroutof fome 
unintelligible hard terms in it, fuch as Spirit., Eternally and Infnite ; for 
they do profefs they can frame no Notion of Spirit ^ and that any thing 
fhould be Eternallox Infinite they do not know how to fet their mind in 
a poflure to apprehend, and therefore fome would have no fuch thing as a 
Spirit in the world. 

Butif theditficultyof framing a conception of a thing mufl takeaway 

the 



Chap. IV. An Atitidote againU Atheifni. i>,c 



the Exiftence of the thing it felf, there will be no fuch thing as a Body left 
in the world, and then will all be Spirit^ or nothing. For who can frame 
fo fafe a notion ofa^o^, as to free himfelf from the intanglements than 
the £A;^f ;?/<?« thereof will bring along with it ^ Vox t\\)s extended Matter 
confifts of either indivifible points, or of particles diw\(\o\t in infinitum. 
Take which of thefe two you will, ( and you can find no third ) you will 
be wound into the raoft notorious Abfurdities that may be. For if you 
fayitconfifts of points, from thispofition I can neceflarily demonftrate, 
that every Spear or Spire- Steeple, or what long body you will, is as thick 
as it is long ; that the talleft Cedar is not fo high as the loweft Mufireme 5 
and that the Moon and the Earth are fo near one another, that the thick- 
nefsofypur hand will not goe betwixt j thdit Rottnds and Squares areall 
one Figure •, that Even and odde Numbers are Equall one with another ; 
and that the cleareft Drfj' is as dark as the blackeft Night, Andifyoti 
make choice of the other Member of the Disjundion,. your Fancy will be 
little better at eafe; for nothing can be divifible into parts it has not: 
therefore if a Body be divifible into infinite parts, it has infinite extended 
parts : and if it has an infinite number of extended parts, it cannot be but 
a hard myfterie to the Imagination of Man, that infinite extended parts 
fhonld not amount to one whole infinite Extenfion. And thus agrain of 
Mujlard- feed would be as well infinitely extended as the whole Matter of 
the Qn'verfe, and a thoufandth part of that grain as well as the grain it 
felf. Which things are more unconceivable then any thing in the No- 
tion of a i'/'/Wf. Therefore we are not fcornfully and contemptuoufly to 
rejcdany Notion, for feeming at firft to be clouded and obfcured with 
fome difficulties and intricacies of conception ; fith that of whofe being 
we feem moft afTured, is the moft intangled and perplex'd in the concei- 
ving, of any thing that can be propounded to the apprehenfion of a Man* 
But here you will reply, that our Senfes are ftruck by fo manifeft impref- 
fionsfrom the Matter, that though the nature of it be difficult to con- 
ceive, yet the Exifience is palpable to us by what it adls upon us. Why- 
then, all that I defire is this , that when you (hall be re- minded of fome 
Actions and Operations that arrive to the notice of your Scnfe or Under- 
ftanding, which, unlefsvvedo violence to our Faculties, we can never 
attribute to Matter or Bod-^^ that then you would not be fo nice and averfe 
from the admitting of fuch aSubftance as is called a Spirit, though you 
fancy fome difficulty in the conceiving thereof. 

3. But for mine own part, I think the nature of a Spirit is as conceiva- 
ble and eafy to be defined as the nature of any thing elfe. For as for the 
very E^ence or bare Suhflance of any thing whatfoever, he is a very No- 
vice in fpeciulation that does not aclmowledge that utterly unknowable ; 
but for the E([e»tjallmd Infeparable Properties^ they are as intelligible and 
explicable in a Spirit as in any other Subjed whatever- As for example, 
Iconceivethe intire idea oiz Spirit in generall, or at leaft of all finite 
created and fubOrdinate Sprits^ to confift of thefe feveral powers or pro- 
perties, viz. Self-penetration^ Self-motion^ Selfcontraifion and Dilata- 
tion^ and Indivifibiltty 5 and theie are thofe that I reckon more abfolute; 
I will adde alfo what has relation to another, and that is the power of 

Fenetra- 



1 5 An Antidote agixinjl Atheifm. Book I. 



Fenetrating^Moving^'2tX[A Altering the Matter. Thefe Froferties and Powers 
put together make up the Notion and Idea of a 5/'/>/>, whereby it is plain- 
ly diftinguifhed from a ^o</^,whofe parts cannot fewefrrf^e one another, is 
not Self' move able, nor can contrail nor ^//4?f it felf, is dwifible 2nd fepa- 
rable one part from another •, but the parts of a Sfirit can be no more fe- 
parated, though they be dilated, then you can cut off the Mayes of the 
SUH by a pair of Sciffors made of pellucid Cryftall. And this will ferve 
for the fetthng of the AW/<»w of a Sprit -^ the proof of its Exiftence be- 
longs not unto this place. And out of this Defcription it is plain that a 
Spirit is a notion of more Perfcliiort then a Body^ and therefore the more 
fit to be an Attribute of what is abfoltttely Perfect then a Body is. 

4. But now for the other two hard terms oi Eternall and Infinite , i{ 
any one would excufe himfelf from afTenting to the Notion of a Godhy 
reafon of the IncomprehenfiblenefTe of thofe Attributes, let him confider, 
that he fhall whether he will or no be forced to acknowledge fomething 
Eternally either Godot the world^ and the Intricacy is alike in either. 
And though he would ftiuffle off the trouble of apprehending an Infinite 
Deity, yet he will never extricate himfelf out of the intanglements of an 
Infinite Space •, which Notion will flick as dofely to his Soul as her 
power oi Imagination, 

5. Now that Goodne([s^ Knorvledge and Power ^ which are the three fol- 
lowing Attributes ^ are Attributes oiPerfe^ion^ if a man confult his own 
Faculties, it will be undoubtedly concluded •, and I know nothing elfc he 
can confult with. At leafl this will be returned as infallibly true, That 
a Being abfolutely PerfeB has thefe , or what fupereminently contains 
thefe. And that Knowledge or fomething like it is in God, is manifefl, be- 
caufe without Animadverfion in fome fenfe or other it is impoffible to be 
Happy. But that a Being fhould be absolutely Perfect ^ and yet not Happy^ 
is as impoflible. But Knowledge wiihom Goodnefis but dry Subtiltyor 
mifchievous Craft ; and Ceodne/ with Knowledge devoid of Power is but 
lame and ineffeduall. Wherefore whatever is abfolutely Perfeff^ is Infi- 
nitely both Good, Wife and Powerful!. 

6. Andlaflly, it is more Pfr/(?<!?/<'« that all this be Stable, Immutable 
znd Necejfary, then Contingent or but Pofible. Therefore the /^^4 of a 
Being abfolutely Perfe£i reprcfents to our mindes, That that of which it is 
the idea is neceffarily to exifi : and that which of its own nature doth ne- 
ceffarily exifi, mufl never fail to be. And whether the Athcifl will call 
this abfolute PerfeEi Being God or not, it is all one -, I liff not to contend 
about words. But I think any man elfeatthe firft fight will fay that we 
have found out the true Idea oiGod, 



CHAP. 



Chap. V. An Antidote aga'mfi Athelfm, ly 



CHAP. V. 



I 



, what has occafiorted [undrj men to conceit that the Soul is Abrafa Ta- 
bula. 2. That the Mind of Man is »i>f Abrafa Tabula, but has zGtxxiil 
Knowledge of her orvn^ and in what fenfejhe has fo. 3, A farther illii- 
fir at ion of the truth thereof. 

1 . A N D now we have found out this Idea of a Being ahfolutely PerfeB, 
■**• that the ufe which we (hall hereafter make of it may take the 
better effed, it will not be amifTe, by way of further preparation, briefly 
to touch upon that notable point in Philofophy, H^'/'f ^^^;' the Soul of man 
he Abrafa Tabula, a Table- hook in which nothing is writ 5 or whether (he 
have fome Innate Notions and Ideas inherfelf Forfoit is, that {beha- 
ving taken fir ft occafion of thinking from externall Objefts, it hath fo 
impofed upon fome mens judgements, that they have conceited that the 
Soul has no Knowledge nor Notion, but what is in a PaJ^ive way impref- 
fed or delineated upon her from the Objects of .Sf«/f •, they not warily 
enough diflinguifliing betwixt extrinfecall Occafions, and the adequate 
or principal Caufes of things. 

2. But the Mind of Man more free, and better exercifed intheclofe 
obfervations of its own operations and nature, cannot but difcover that 
there is an adlive and a[fuall Knowledge in a man, of which thefe outward 
Objeds are rather the re-minders then the firft begetters or implanters. 
And when I fay aSfuall Knowledge^ I do not mean that there is a certain 
number of Ideas flaring and (hining to the Animadverft-ve Faculty^ like fo 
mzny Torches ox Starres [ni\\e Firmament to o\xr oxxiWdLxd Sights or that 
there are any Figures that take their diftind places , and are legibly writ 
there like the Red letters or Agronomical Characters in an Almanack : but 
I underftand thereby art adtive fagacity in the Soul, or quick recolledion, 
as it were, whereby fome fmall bufinefTe being hinted unto her, fhe runs 
out prefently into a more clear and larger conception. 

3. And I cannot better defcribe her condition then thusrSuppofea skil- 
full Mufician fallen afleep in the field upon thegrafTe, during which time 
he lliall not (o much as dream any thing concerning his Muficall faculty, 
fo that in one fenfe there is no aliuall Skill or Notion, nor repreftntation 
of any thing muficall in him ^ but his friend fitting by hinijthat cannot fing 
at all himfelf, jogs him and awakes him, and defires him to fing this or the 
other Song, telling him two or three words of the beginning of the Song, 
whereupon he prefently takes it out of his mouth, and fings the whole 
Song upon fo flight and {lender intimation: So the i»//W of Man being 
jogg'd and awakened by the impulfes of outward Objeds, is flirred up 
into a more full and clear conception of what was but imperfedlly hinted 
to her from externall occafions ; and this Faculty I venture to call aCtuall 
Knowledge^ in fuch a fenfe as the fleeping Mufician's skill might be called 



aCfuall Skill when he thought nothing of it. 



CHAP, 



1 8 An Antidote dgatnft Atheifm. Bo Ok I. 



CHAP. VI. , 

1 , Sundry Jnfiances arguing a(5lual Knowledge in the Soul : lu thatjhe has 
a mere accurate Idea of a Circle and Triangle then Matter can exhibite 
to her : 2. Jnd that upon one fingleconfideratjon Jhe affures her felf of 
the Univerfal Ajfe5tion of a1mvi%\Q. 3, The fame argued from the 
nature of Mathematical and Logical Notions^ which come not in by thi 
Senfes^ as being no Phyfical affections of the Matter^ 4. Becaufe they 
are produced without any Phyfical motion upon thi Matter^ 5 . And that 
contrary kindes may be intirely in one and the fame part of Matter at 
once. 6. That there are certain fure Complex Notions of the Mind 
for which Jhe was not beholden to Senfe. 

I . \ N D that this is the condition of the Soul is difcoverable by fundry 
''*• obfervations. As for example, Exhibite to the Soul through the 
outward Senfes the figure of a Circle t, fhc acknowlcdgeth prefently this 
to be one kind oi Figure, and can adde forthwith, that if it be perfed, all 
the lines from fome one point of it drawn to the Perimeter muft be exad- 
ly Equal. In like manner fhew her a Triangle •, flie will ftraightway pro- 
nounce, that if that be the right figure it makes toward, the Angles muft 
be clofed in indivifible points. But this accuracy either in the Circle or the 
Triangle cannot be fet out in any material Subjcft : therefore it remains 
that (he hath a more full and exquifite knowledge of things in herfelf 
then the Matter can lay open before her. 

2. Let uscaft in a third Inftance: Let fome body now demonflrate 
t\\\sTriangle dtkx'ihed in ihQ Matter 10 have its three Angles equal to 
two right ones-. Why yes, faith the Soul, this is true, and not only in this 
particular Triangle, but in all plain Triangles that can polfibly be defcrib'd 
in the Matter. And thus, you fee, the Soul fings out the whole Song 
upon the firft hint, as knowing it very well before. 

3. Befides this, there are a multitude of Relative Notions or ideas la 
the Mind of Man, as we\[ Mathematical zs Logical, which if we prove 
cannot be the Impreffes of any material Objeft from without, it will nc- 
ceflarily follow that they are from the Soul her felf within, and are the na- 
tural furniture of humane Underflanding. Such as are thefe , Caufe, 
Effeff, whole md Part, Like andUnlike, and the reft. So Equality and 
Inequality, ?^oy(^ and arcihoyla.. Proportion and Analogy, Symmetry and 
Afymmetry, and fuch like : all which Relative ideas I (hall eafily prove to 
be no material ImprefTes from without upon the Soul , but her owa 
adive conception proceeding from her felf whileft flie takes notice of ex' 
ternal objeits. For that thefe Ideas can make no ImprefTes upon the out- 
ward Senfes is plain from hence, becaufe they are nofenfible nor Phyfical 
affe^ions of the Matter. And how can that that is no Phyftcal affeiiion 
of the Matter, affeft our corporeal Organs oi Senfe ? 

But now that thefe Relative ideas, whether Logical or Mathematical^ 
be no Phyfical affe£iions of the Matter ^ is raanifeft from thefe two Argu- 
ments* 



Chap.,, VI. An Antidote a^mifi Atheifm. ip 

ments. Fiift, They maybe produced when there has been no Phyftcd 
Motion nor alteration m the Subjed to wliich they belong, nay, indeed, 
when there hath been nothing at all done-to the Sobjed to which they 
do accrue. As for example, fuppofe one fide of a Room whitened,the other 
not touch' dor meddled witij, thi? other has thus become unlike^ an4 
hath the NQiioQofl>///«'^/f necefTarily- belonging to it, although therd 
fias nothing at all been done tLhereunto. So fuppofe two Pounds oiLead^ 
which therefore are two ,E^«rf/ Pieces of that Metall •, cut away half from 
one of them, the otherPound, nothing.at all being done untoit, hasloft 
its Notion of JF</«4/, and hath acquired a new one oi Double unto the 
Qther, Nor is, it to any purpofe to anfwer, That though t.hei;? was.no- 
thing done to this Pound of Lead, yet there was to the other •, foi; thac 
does not at all enervate the Reafon, but fhews that the Notion of Sub- 
double , which accrued to that Xf^^ which had half cutaway, is but our 
Mode of conceiving, as well as the other, and not zi^y phyficaUffecyon 
that flrikes the corporeal Organs of the^i?^', as Hot and Cojd^ Hardznd 
Soft^ white and Black, and the like do. Wherefore the ideas of Equal 
sndMxequal, Double and Sub-double, Like andUnlike, with the rejfl, are 
no external Imprefles upon the Senfes, but the Souls own adive man- 
ner of conceiving thofe things which are difcovered by the outward 
Senfes. 

5. The Second Argument is , That one and the fame part of the ii/4- 
ter is capable at one and the fame time wholly and entirely of two con-r 
trary Ideas of this kind. As for example, any piece of Matter that is a 
Middle proportional betwixt two other pieces is Double, fuppofe, and 
Sub-double, 01: Triple and Sub- triple, at once. Which isamamfeft fign 
that thefe Ideas arc no ajfeciions of the Matter, and therefore do not 
affed our Senfes 5 elfe they would afFe(51: the Senfes o'lBeafts, and they 
might alfo grow good Geometricians and Arithmeticians. And they 
not affedling our Senfes , it is plain that we have fome Ideas that we ar? 
not beholding to our Senfes for , but are the mere exertions of the IHin^ 
occafionally awakened by the Appulfes of the outward Objeds ^ whicd 
the outward Senfes do no move teach us, then he that awakened the 
Mufician to fing taught him his skill. 

6. And now in the third and laft place it is manifeft, befides thefe 
fingle Ideas I have proved to be in the Mind, that there are alfo feyerall 
complex Notions in the fame, fuch as are thefe. The whole is bigger then 
the Part •, if you take Equallfrom equall , the Remainders are Equall ; E- . 
very Number is either M'veif or odde-^ which arc true to the Soul at the 
very firft propofal, as any one that is in his wits does plainly perceive. 



CHAP. 



20 



An Antidote agmji Atheifm. Book 1. 



CHAP. VIU 

1. The Mind of Man being not unfurnijh' d p/ Innate Truth, that we are 
' with confidence to attend to her natnraU and unprejudic'd Dictates and 
Suggefiions. 2. Thatfome Notions and Truths are at lea ft naturaHy and 
unavoidably ajfented unto by the Soul, whether Jbe have ofherfelfABual 
Knowledge in her or not, 3. And that the Definition of a Being abfo- 
lutely Pcrfed is fuch. 4. And that this abfolutely Perfed Being ^r 
God^ the Creator and Contriver ef all things. 5. The certainty and 
fettlednefofthis Idea. 

i. \ ND now we fee fo evidently the Soul is not unfurniflied for the 
** didating of Truth unto us , I demand of any man , why under a 
pretence that flie having nothing of her own, but may be moulded into an 
affent to any thing, or that rtie does arbitrarioufly and fortuitoufly com- 
pofe the feverall Impieffes {he receives from without, he will be ftill fo 
fqueamifli or timorous as to be afraid to clofe with his own Faculties, and 
receive the Naturall Emanations of his own Mind, as faithfull Guides. 

2. But ifthisfeem, though it be not, too fubtile which I contend for, 
viz. That the Soul hath ailuall Knowledge in her felf in that fenfe which 
I have explained ; yet furely this at lead will be confcfs'd to be true. 
That the nature of the Soul is fuch, that (lie will certainly and fully affenc 
to fome Conciufions, however (he came to the knowledge of them, un- 
leffe flic doe manifeft violence to her own Faculties. Which Truths muft 
therefore be concluded not fortuitous or arbitrarious, but Natural to the 
Soul : fuch as I have already named, as, that Every finite number is either 
even or edde 5 if jou adde equal to equal^ the whoks are equal : and fuch as 
are not fo fimpleas thefe, but yet ftick as clofe to the Soul once appre- 
hended, as,that The three Angles in a Triangle are equal to two right ones^ 
That there are jufi five regular Bodies , neither more nor lef^ and the 
like, which we will pronounce necelfarily true according to the light of 
Nature. 

3. Wherefore now to re- aflame what we have for a while laid afide^ 
the Idea of a Being abfolutely Perfect above propofed ; it being in fuch 
fort fet forth that a man cannot rid hisMindeof it, but he muft needs 

• acknowledge it to be indeed the Idea of fuch a Being, it will follow, that 
it is no arbitrarious norfortuitouf conceipt, but ^fcfjf/'rfr)!, and therefore 
natural to the Soul at leaft, if not ever adually there. 

Wherefore it is manifeft, that we confulting with our own Natural 
light concerning the Notion of a Being abfolutely Perfeff, that this O- 
racle tells us, That it is A Spiritual fubflance. Eternal, Infinite in EfJ'ence 
andCoodnef, Omnipotent^ Omnifcient,andofit felfneccfjarily exifient. 

For this Anfwer is fuch, that if we underftand the fenfe thereof, we 
cannot tell how to deny it, and therefore it is true according to the light 
of Nature, 

4. Buc it is manifeft that that which is Selffubfiftent, infinitely Good, 

Omnifcient 



C H A p. V 1 1 1. J)i Jnt'idote a^ain/i Atheifm. 2 1 

Omni[cjent^n<.^ Omnipotent^ is the Root 'znd 0r/g-/«4/ of all things. For 
Omnifotency fignifics a power chat can efFed any thing that implies no 
contradicaon to be tfF^ded .5 and Creation implies no contradiction: 
therefore this fcrfcB Betttg can create all things. But if it found the Mat- 
ter or other Subilances exifting aforehand of themfelves, this Omnipo- 
tency and power of Creation m\\ be in vain, nay, indeed, a full Omnipo- 
tence will not be in this abfolute Omnipotent 5 which the free and unpre- 
judic'd Faculties of che Minde of man do not admit of,', but look upon as 
a Conrradidion. Therefore the natural notion of a Being abfolutely Per- 
feci^ implies that the fame Being\% Lord and Maker of all things. And 
according to Natural Light, that which is thus, is to be adored and wor- 
fhipped of all that has the knowledge of it, with all humility andthank- 
fulnefs : and what is this but to be acknowledged to be God? 

5. Wherefore I conceive I have fufficiently demonftrated that the 
Notion or idea o{ God is as Natural, neceffary and effential to the Soul of 
Man, as any other Notion or Idea whatfoever, and is no more arhitrarious 
o\ fiClitiom then the Notion of a Cube or Tetraedrum, or any other of 
the Regular Bodies in Geometry : which are not devifed at our own plea- 
fure ( for fuch Figments and Chimsras are infinite, ) but for thefe it is 
deraonftrable that there can be no more then Five of them ; which fliews 
that their Notion is necefTary, not an arbitranous compilement of what 
we pleafe. 

And thus having fully made good the Notion of God, what he is^ I 
proceed now to the next Point, which is to prove T:hat he is. 



C H A P. VIII. 

I. that the very Idea of God implies his necefl'ary Exiftence. i. That 
his Exiftence is not hypothetically necefl'ary^ but abfolutely, with the 
occasion noted of that jlippery Evafien. 3. That to acknowledge God a 
Being neceffarily Exiftent according to the true Notion of him, and yet 
to fay he may not Exifl , is a plain contradiSiion, 4. That Neceflity is 
a Logical term, and implies an indifjoluble connexion betrvixt Subject 
and Pr medicate, whence again this Axiome is neceffarily and eternally true, 
God doth exift. •:,, A further Demon^ration of his Exiftence from the 
incomf>etibility of Contingency or Impofibility to his Nature or Idea. 
6, That neccffary Self-extjtence belongs either to God, or to Matter, or te 
both. 7. The great Incongruities that follow the admifion of the Self- 
exiflency of Matter. 8, An Anfwer to an Evafion. 9. That a num- 
ber of Self effent/ated Deities plainly takes away the Being of the true 
God. 10, The onely undeniable DemonJIration of the Unity of the God- 
head. II. The abfurdnefi in admitting aBual Self exiftence in the 
Matter, and denying it m God. 12. That this abfurdity cannot be excu- 
fed from the fenfblenef of Matter, fith the Atheifl himfelf is forced to 
admit fuch things as fall not under Senfe, 15. That it is asfooli(ha 

C 2 thing 



r 



22, An Aniiiiou agcLtnjl Ath'tjm. Book I. 

thing to reject the Being of God hecaafe he does not immediately fall unde 
the Senfes, 04 it were to rejeSt the Being of Matter hecaufe it is fo incom- 
frehenfible to the Phanfy. 14. The fASiious HnmoHrfomenef of the A' 
theiji in fidmg with fome Faculties of the Soul ^ and reje^ingtherejiy 
though equally competent judges, 

I. i\ N D now verily cafting my eyes upon the true Idea of God which 
■**• we have found out, I feem to my felf to have ftriick further into 
this bufinefs then I was aware of. For if this idea or Notion of God be 
trucks I have undeniably proved, it is alfo undeniably true That he doth 
exift : For this Idea of God being no arbitrarious Figment taken up at 
^leafure, but the neceffary and natural Emanation of the Minde of Man, 
if it (ignifies to us that the Notion and Nature of God implies in it ne- 
ceffary Exijience, as we have fhewn it does, unlefs we will wink againft 
our own natural Light, we are without any further Scruple to acknow- 
ledge That God does exift, 

2. Nor is it fufficient ground to ditfide to the ftrength of this Argu- 
ment, becaufe our Phanfy can fliuffie in this Abater, viz. That indeed this 
idea of God, fuppofing God did exift, fliews us that his Exiftence is ne- 
ceffary, but it does not fhew us that he doth necefTarily exifl. For he 
that anfwers thus, does notobferveout of what prejudice he is enabled 
to make this Anfwer, which is this : He being accuftomed to fancy the 
Nature or Notion of every thing elfe without Exijience^ and fo ever 
eafily feparating Effence and Exiftence in them, here unawares he takes 
the fame liberty, and divides Exijience from that Efjence to which Exi- 
ftence it felf is eflential. And that's the witty Fallacy his unwarinefs has 
intangled him in. 

3. Again, when aswecontend that the true Idea o^God reprefents 
him as a Being necefjarily exijient, and therefore that he does exift ; and 
you to avoid the edge of the Argument reply. If he did at all exift; by 
this anfwer you involve your felf in a manifeft Contradidion. For firflr, 
you fay with us, That the Nature of God is fuch, that in its very Notion 
it implies its Nece([ary Exiftence-, and then again you unfay it, by inti- 
mating that notwitl.ftanding this true idea and Notion, God m;iynot 
exift -, and fo acknowledge that what is al^folutely nece([ary acccrdingto 
the free Emanation of our Faculties, yet may be otherwife ; Which is 
a palpable Contradi6lion as much as refpedts us and our Faculties, and 
we have nothing more inward and immediate then thefe to fteer our 
felves by. 

4. And to make this yet plainer at leaft, if not ftronger 5 when we fay 
that the Exiftence of God is Neceffary ^ we are to take notice that Necefity 
\s a Logical Term, and fignifies fo firm a Connexion betwixt the Sub\e6i 
and Pradicate ( as they call them ) that it is impoffible that they (hould be 
dift^evered, or fhould not hold together ; and therefore if they be affiim'd 
one of the other, that they make ^ixiom a Neceffarium, an Axiome that 
is Neceffary, or eternally true. Wherefore there being a Neceffary Con- 
nexionhttwixt God and Exijience, this Axiome, Cod does Ex/ ft, is an 
Axiome Neceffarily and Eternally true. Which we fti:\ll yet more clearly 

under- 



G H A p. V 1 1 1. /In Jntidotc againfi Atheifyn. 25 

underftand, if we compare Necefity zad Contingency together. For as 
Contingency fignifies not onely the Manner of Exifience in that which is * 
Contingent r.ccording to its Idea, but does intimate alfoa Fofihilityoi 
Allttd Exifience -, lb ( to make up the true and eafie Analogy ) Neeefity 
does not onely fignifie the Manner of Exigence in that which is Nece^ary^ 
but alfo that it does actually Extjf, ^nd could never po/ihly do otherwife. 
For dvcLyKMov 'it) and a'tTitualoy/A*; 'it) , Neceflity ot being and Impolfi- 
biiity of Not being, are all one with Arifiotle and the refl of the Logici- 
ans. But the Athci[i and the Enthufiajl are ufually fuch profefs'd Ene- 
mies againft Logick 5 the one merely out of Dotage upon outward grofs 
Senfe, the other in a dear regard to his ftiffe and untamed Phanfy, that 
(liopofMyfteries and fine things. 

5. Thirdly, we may further adde. That whereas we mud needs at- 
tribute to the idea of God either Contingency, Impojithility, or Necefity 
of A£lttall Exifience, ( fome one of thefc belonging to every Idea imagi- 
nable) ;ind that Contingency is incompetible to an idea of a Being ahfolute- 
ly Perfect , xn\xc\\moxQlmfofibilitf,t\\z idea o[Godht\ng compiled of 
no Notions but fuch as are pofihle according to the Light of Nature , to 
which we now appeal • it remains thcretbre that Necefity of A^uall Exi- 
fience be unavoidably caft upon the idea of God, and that therefore God 
does aS^uall) Exifi. 

6. But fourthly and laftly, If this feem more fubtile, though it be no 
lefle true for it, I fhall now propound that which is fo palpable, that it is 
impofllble for any one that has the ufe of his wits for to deny it. I fay 
therefore, that either God^ or this corporea/l mifenfil>le world mufl of it 
{e\{ necejfarily exijl. Or thus. Either God, or Matter, of both, do of them- 
felves necejfarilj exifi : It hthj we have what we would drive at, the 
Exiflency of God. 

7. But yet to acknowledge the neceffary Exigence of the Matter of it 
felf, is not fo congruous and futeable to the Light of Nature. For if any 
thing can exift independently of God,all things may : fo that not onely the 
Omnipotency of God might be in vain , but befide, there would be a let- 
ting in from hence of all confufion and diforder imaginable •, nay, of fome 
grandDevilof equal Power and of as large Command as God himfelfj 
or, if you will, of fix thoufand Millions of fuch monftrous Gigantick Spi- 
rits, fraught with various and mifchievous Pafllons, as well as armed 
with immenfe power, who in anger or humour appearing in huge fliapes, 
might take the Planets up in their prodigious Clutches, and pelt one 
another with them as Boyes are wont to doe with fnow-balls. And that 
this has not yet happened, will be refolved onely into this, that the hu- 
mour has not yet taken them : but the frame of Nature and the gene- 
ration of things would be ftill liable to this ruine and diforder. So dange- 
rous a thing it is to flight the numAdependencies and correffondencies 
of our Innate IdeM and Conceptions. 

8. Nor is there any Refuge in fuch a Reply as this. That the full and 
perfed Infinitude of the Power of God is able eafily to overmafter thefe 
fix thoufand Millions of Monfters, and to ftay their hands. For I fay that 
fix or fewer may equalize thelnfinitePower of God. For if any thing 

C 3 may 



2 4 Jn Jntidote againft Jtheifm. Book I. 

may be Self-e([entiated befides God, why may not a Sfirit of juft fix 
times lefs power then God exift of it [elf ? and then fix fuch will equa- 
lize him, a feventh will over-power him. 

9. But fuch a rabble of 5f/f-f/e»?Mff</ and ^/-y/^/fi^ Deities does not 
onely hazzard the pulling the world in pieces, but plainly takes away the 
Exigence of the true God. For if there be any Power or VerfeBion 
whatfoever which has its original from any other then God, it manifeftly 
demonftrates that God is not God, that is, is not a Being abfolutel'^ and 
futiy Perfe^^ becaufe we fee fome Power in the world that is not his, that 
is, that is not from him. But what is fully and wholly from him is very 
truly and properly his, as the thought oi my mv\^t is rather my mind's 
then my thought's. 

10. And this is the onely way that I know to demonftrate that it is 
impoflfible that there fliould be any more then One true God in the 
world : For ifwedid admit another befide him, this other mufl: be alfo 
Self-originated-^ and fo neither of them would be God. For the Ideaoi 
God fwallows up into it felf all Power and PerfeBion conceivable, and 
therefore neceffarily implies that whatever hath any Being derives it 
from him. 

1 1 . But if you fay the Matter does only exift, and not Cod^ then this 
Matter does necefjarily exift of it felf^ and fo we give that Attribute unto , 
the Matter which our Natural Light taught us to be contain'd in the Ef- 
fential conception of no other thing befides G^d. Wherefore to deny 
that of God which is hnecejjarilj comprehended in the true Ideaoihiniy 
and to acknowledge it in that in whofe Idea it is not at all contain'd, ( for 
neceffary Extfteitce is not contain'd in the idea of any thing but oii Being 
ahfoltttely PerfeB) is to pronounce contrary to our Natural Light, and to 
doe manifeft violence to our Faculties. 

12. Nor can this be excufed by faying that the Corporeal Matter is 
palpable and fenfihle unto us, but God is not, and therefore we pronounce 
confidently thac it is, though God be not •, and alfo that it is necejfary of 
it felf, fith that which is without the help of another, muft neceflarily be, 
and eternally. 

For I demand of you then, ficb you profefie your felves to believe no- 
thing but Senfe^ how could Senfe ever help you to that Truth you 
acknowledged laft, -viz. That that which exifls without the help of ano- 
ther is nece^ary and et email r For Necefity and Eternity are no fenfible 
Qualities, and therefore are not the Objcds of any Sen[e •, and I have al- 
ready very plentifully proved, that there is other Knowledge and per- 
ception in the Soul befides that of Senfe. Wherefore it is very unreafo- 
nable, whenas we have other Faculties of Knowledge befides the Senfes, 
that wefliouldconfult with the Senfes alone about matters of Know- 
ledge, and exclude thofe Faculties that pcnetrafe beyond Senfe. A thing 
that the profefs'd y^/^^f/y?j themfelves will not doe when they are in the 
humor of Philofophifing ^ for their Principle o[ Atomes is a bufinefs thac 
does not fall under Senfe^ as Lucretim at large confeffes. 

13. But now feeing it is fo manifeft that the Soul of man has other Cog- 
nofcitive Faculties befides that of 5f»/>, ( which I have clearly above de- 

monftrated) 



C H A p. V 1 1 1 . An Antidote agatnU Atheifm. jr 

monftrated ) it is as incongruous to deny there is a Gdd, becaufe God is not 
an Objeca fitted to the Senfes^ as it were to deny there is Matter or a Body, 
becmkthzt Body or Matter^ in the imaginative Notion thereof, lies fo 
unevenly and troublefomly in our Pha^fy and Reafon, 

In the contemplation whereof our Underftanding difcovereth fuch con- 
tradidious incoherencies, that were it not that the Notion is fuftain'd by 
the confident dilates of Senfe^ Reafon appealing to thofe more crafs Re- * 
prefentations of Fhar>fj;^o\x\d by her flirewd Dilemmas be able to argue it 
quite out of the world. But our Reafon being well aware that cerporea/i 
Matter is the proper Objeft of the Senfitive Faculty, (lie gives full belief 
to the information of 5e»/f in her own fphear , flighting thepuzlingob- 
jc<aions of perplexed P/'rf/;^, and freely admits the exiftence of Ar4«fr, 
notwithftanding the intanglements of Imagination -, as (be does alfo the 
exiftence of God , from the contemplation of his Idea in our Soul , not- 
withftanding the filence of the Senfes therein. 

14. For indeed it were an unexcu fable piece of folly and madneffein 
a man, whemshehdiS Cognofcitive Faculties reaching to the knowledge 
of God, and has a certain and unalterable Idea of God in his Soul, which 
he can by no device wipe out, as well as he has the knowledge oisenfe 
thatreaches to thedifcovery ofthe Matter; to give neceffary Self-exi- 
Jience to the Matter^ no Faculty at all informing him fo •, and to take 
neceffary Exifience ivomGod^ though the natural Notion of God in the 
Soul inform him to the contrary •, and onely upon this pretence, becaufe 
God does not immediately fall under the Knowledge of the Senfes : thus 
partially fiding with one kinde of Faculty onely ofthe Soul, and pro- 
fcribing all the reft. Which is as humourfomely and fooliflily done, as 
ifamanfhouldmakeafadion amongft the Senfes themfelves, and re- 
folve to believe nothing to be but what he could fee with his Eyes^ and 
fo confidently pronounce that there is no fuch thing as the Element of 
Aire^ nor Winds^ nor Mufick^ nor Thunder. And the reafon, forfoothj 
muft be, becaufe he cm fee none of thefc things with his Eyes^ and that's 
the fole Senfe that he intends to believe. 



CHAP. 



26 An Antidote againft Athe'tfm. Book I. 



C H A P. I X. 

3. The Exifience of God argued from the FinaUcaufe nf the implantation 
of the Idea of God in the Soul. 2. An Evafion of the Argument, hy 
fitppofing all things to be [uch as they are, by Chance. 5. That the Eva- 
fton is either impofible, or but barely po/ible, and therefore of no weight, 
4. That rve are not to attend to what is fimplypof?ible, but to what our Na- 
tural Faculties determine. 5. He urges therefore again the Final caufe of 
the indeleble Idea or Image of God in the Soul, illuflrating the force there- 
of from a Similitude. 6. That fuppofing God did exifl, he would have 
dealt no otherwife with us for the making htmfelf known unto us then we 
are de fado dealt with ; which therefore again argues that He doth exifl. , 



'•A' 



Nd hitherto I have argued from the naturall Notion ox Idea oi 
God as it refpeds that of which it is the idea or Notion. I fhall 
now try what advantage may be made of it from the refped it bears unto 
our Souls^ the SubjeB thereof, wherein it does refide. 

I demand therefore, who put this Indeleble Charader of God upon our 
Souls •: why, and to what purpofe is it there 1 

2. Nor do not think to (hufflemeoff by faying. We muft take things 
aswefindethem, and not inquire of the finall Caufe of any thing: for 
things are neceffarily as they are of themfelvcs, whofe guidance and con- 
trivance is from no Principle of Wifdome orCounfel,but every Subftance 
is now and ever was of what nature and capacity it is found, having its 
Originall from none other then it felf ; and all thofe changes and varieties 
we fee in the World are but the refulc of an Eternal Scuffle of coordinate 
Caufes, bearing upas well as they can, to continue themfelves in the 
prefent ftate they ever are i and ading and being aded upon by others, 
thefe varieties of things appear in the world, but every particular Sub- 
ftance with the Eflential Properties thereof is felf- originated, and inde- 
pendent of any other. 

, 3. For to this I anfwer, That the very beft that can be made of all 
this is but thus much. That it is merely and haxdypofible, nay, if we con- 
fult our own Faculties, and the Idea of God , utterly impofllbie : but ad- 
mit it polTible 5 this hdive pofibility is fo laxe, fo weak and fo undetermi- 
natea conildcration, that it ought to have no power to move the Mind 
this way or that way that has any tolerable ufeof her own Reafon, more 
then the faint breathings of the loofe Air have to Hiake a Mountain of 
braffe. Vovifhzvepofibility may at all intangle our ajfent ov diffent in 
things, we cannot fully misbelieve the abfurdeft Fable in t^fop or Ovid, 
or the moft ridiculous Figments that can be imagin'd-, as fuppofe that 
Ears of Corn in the field hear the whi filing of the wind and chirping of the 
Birds : that theflones in the flreet are grinded with pain when the Carts 
gee over them : that the Heliotrope eyes the Sun., and really fees him^ as well 
Oi turns round about with him: that the fulp of the Wall- nut, as bearing 
the fignature of the Brain, ii indued with Imagination and Reafon. I fay, 

no 



Chap. IX. An Antidote agamft Atheifm. 27 



no man can fully mif-bclieve any otthefe fooleries, it bare Pefihility may 
have the leaft power of turning the Scales this way or that way. For 
none of thefe, nor a thoufand more fuch like as thefe, imply a perted and 
palpable Contradidion, and therefore will put in for their right of being 
deemed pefihle. 

4. But we are not to attend to what is G,mp\y pofihle^ but to what 
cur Natural Faculties do direct and determine us to. As for example, 
Suppofe the queftion were, whether the Stones in the ftreet havefenfe or 
no-, we are not to leave the point as indifferent, or that may beheld 
either way, becaufe it is pofihltj and implies no palpable Contradiiftion, 
that they may havefenfe^ and that z painfull fenfe too : but we are to 
confult with our Natural/ Faculties, and fee whither they propend 5 and 
they do plainly determinate the controverfy, by telling us that what has 
fe/tfe and is capable ofpain ought to have alfo progreffive Motiort^ to be 
able to avoid what is hurtfull and painfull, and we fee it is fo in all Beings 
that have any confiderable (hare oiSenfe, And Arifiotle, who was no 
doter on a De.ty^ yet frequently does affume this Principle, 'H (puo-js ei'i* 
fjiclivv TDiet^ That Nature does nothing in vain. Which is either an acknow- 
ledgment of a God, or an appeal to our own Rationall Faculties ^ and I 
am indifferent which, for I have what I would out of either 5 for if we 
appeal to the naturall fuggeftions of our own Faculties, they will aflfu- 
redly tell us There is a God. 

5. I therefore again demand, and I defire to be anfwered without pre- 
judice, or any reftraint laid upon our Natural Faculties, Towhatpur- 
pofe is this Indeleble Image or Idea of God in us, if there be no fuch thing 
as God exiftent in the world :" or who feal'd fo deep an imprcffion of that 
Charadier upon our Minds "i 

If we were travelling in a derohtewUdernef, where we could difcover 
neither Man nor Houfe, and fliould meet with Herds ofCattel or Flocks 
of sheep upon whofe bodies there were branded certain Marks or Letters, 
we fhould without any hefitancy conclude that thefe have all been under 
the hand of fome man or other that has fet his name upon them. And 
verily when we fee writ in our Souls in fuch legible Characfters the Name^ 
or rather x\\t Nature and Idea^ of God, w!iy fliould we be fo flow and 
backward from making the like reafonable inference^ Afluredly, he 
whofe C^4r4^fy is figned upon our Souls has been here, and has thus 
marked us, that we and all may know to whom we belong, That it is he 
that has made ui, and not we our [elves t, that jve are his people, and the 
jheepofhis Pa/lure. And it is evidently plain from the idea of God, 
which includes Omnipotencj in it, that we can be made from none other 
then he- as I have * before demonftrated. And therefore there was no * Sk the fore- 
better way then by fealing us with this Image to make us acknowledge |°^g ^-^''^P' 
our felves to be his, and to doe that Worihip and Adoration to him that 
is due to our mighty Maker and Creator, that is, to our God, 

Wherefore things complying thus naturally and eafily together, accor- 
ding to the free Suggeftions o^om Naturall Faculties, it is as perverfe 
and forced a bufinefle to fufpend a([ent , as to doubt whether thofe Roman 
llrnes and Coins I fpoke of, digg'd out of the Earth, be the works of Na- 
ture, or the Artifice of Men. ^ 6, But 



28 Jn Jntidote ava'mjl Jtheifm. Book I. 

6. But ifwe cannot yet for all this give free afTent to this Pofition, 
That God does Exifl^ let us at leaft have the Patience a while to fuppofe it. 
I demand therefore, fuppofing God did Eat//?, What can the Mind of 
Man imagine that this God (hould doe better or more efTedluall lor the 
making himfelf known to fuch a Creature as Man, indued with fuch and 
fuch Faculties, then we finde really already done <: For God being a Spirit 
and Infnite^ cannot ever make himfelf known NecefTarily & Adequate- 
ly by any appearance to our outward Senfes. For it he (hould manifei^ 
himfelf in any outward figures or (hapes, portending either love or wrath, 
terror or protection, our Faculties could not afTure us that this were God, 
but forae particular (7f»/>/, good or bad : andbefides, fuch dazling and 
affrightfull externall forces are neither becoming the Divine Nature, nor 
futeable with the Condition of the Soul of Man, whofe ktter Faculties 
and more free God meddles with, does not force nor amaze us by a more 
courfc and oppreffing power upon our weak and brutifli Senfes. What re- 
mains therefore but that he fliould manifeft himfelf to our Imvard Man ? 
And what way imaginable is more fit then the indeleble Impreflion of the 
Idea, of himfelf, which is ( not Divine life and fenfe, for that's an higher 
prize laid up for them that can win it, but ) a naturall reprefentation of 
the Godhead, and a Notion of his Ejjefice, whereby the Soul of Man 
could no otheiwife conceive of him then as an Eternall Spirit^ Infinite in 
Geodnejje,^ Omnipotent^ Omnifcient^ and Neceffarilj of himfelf Exifient ? 
But this, as I have fully proved, we finde defaBo done in us. Wherefore 
webeingevery way dealt with as if there were a God Exi flings and no 
Faculty difcovering any thing to the contrary, what (liould hinder us from 
the concluding that he does really Exifl: ? 



C H A P. X. 

I Senjeral other Affe£}i'ons or Properties in the Soul of Man that argue the 
Being of God. 2. As Natural Confcience. 3. A pious Hope or Con- 
fidence cf fucctf in affairs upon dealing right eoufly ivith the World. 
4, An Anfrver to an ob]e£iion^ That fome men are quite devoid of thefe 
Divine fen fes. 5. That the Ifniverfality of Religioui Worfhip argues 
the Knowledge of the Exiflence of Cod to be from the Light of Nature. 
6, An Ai'fwer to an'obje^ion, viz. That this general acknowledgment 
of a God arnongfl the Nations may be but an Univerfal Tradition, 7. An- 
other objection anfwered, viz. That what is univer [ally received by all 
Nations may notwithfianding be falfe. 8. An objeBion taken from the 
g'^neral falfnef and perverfnefi of the Religions of the Nations. The 
jtrfl Anfwer thereto by way of Apologie. 9. The fccond Anfwer, fup- 
fefing the Religions of the Nations as depraved as you pleafe. 10. A 
further ob']e[i ion from the long continuance of thofe falfe Religions^ and 
the hopelefncf of ever getting out of them, with a brief Anfwer thereto. 

I. LJltherto we have argued for theExiffency of the Godhead from 

■*• '*' the natural /^f4 ot God , infeparablyand immutably refiding in 

the Soul of Man. There are alfo other Arguments may be drawn from 

what 



C H A p. X. An Antidote a^ahiH Atheifm. %^ 



what we may obferve to ftick very clofe to mans Nature 5 and fuch is 
Natural remorfe efCenfcience^ and a fear and difturbance from the com- 
mitting of fuch things as notwithftanding are not punifliable by men ; as 
aJfo a Natural hope of being profperous and fuccefsfuU in doing thofe 
things which are conceived by us to be good and righteous •, and laftly, 
Religieus Feneration^ or Divine jvorjhip : all which are fruits unforcedly 
and eaiily growing out of the Nature of man 5 and if we rightly know 
the meaning of them, they all intimate That there is a God. 

2. Andfirft, of Natural Confcience it is plain, that it is a Fear and 
ConfufionofMindearifing from the prefageof fome raifchief that may 
befall a manbefidethe ordinary courfe of Nature, or the ufuall occur- 
rences of affairs, becaufe he has done thus or thus. Not that what is 
fupernatural or abfolutely extraordinary muft needs fall upon him, but 
that at leaft the ordinary calamities and misfortunes which are in the 
world will be direded and levelled at him fome time or other, becaufe 
he hath done this or that Evil againft his Confcience. And men do natu- 
rally in fome heavy ^i^iyfr)?;;/, mighty Tfw/'f/? on the Sea, or dreadful! 
Thunder on the Land ( though thefe be but from Natural Caufes) refled 
Upon themfelves and their a(ftions, and fo are invaded with fear, or are 
unterrified, accordingly as they condemn or acquit themfelves in their 
own Confciences. And from this fuppofal is that magnificent Expreflion 
of the Foet concerning the Juft man, 

Nee fulminant is magna ^ovis mintts^ 
That he is not afraid of the darting down oiThunder and Lightning from 
Heaven. But this Fear^ that one fliould be ftruck rather then the reftj 
or at this time rather then another time, becaufe a man has done thus or 
thus, is a natural acknowledgement that thefe things are guided and di- 
redled from fome difcerning Principle, which is all one as to confefs That 
there is a God. Nor is it material that fome alledge, that Mariners curfe 
and fwear the lowdeft when the Storm is the greateft ; for it is becaufe 
theufualnefs of fuch dangers hath made them lofe the fenfe of t]\Q dan- 
ger^ not the fenfe of a God. 

3. It is alfo very natural for a man that follows honeftiy the didates 
of his own Confcience^ to be full oigood Hopes ^ and much at cafe, and fe- 
cure that all things at home and abroad will go fuccefsfully with him, 
■though his adions or fincere motions of his Minde ad nothing upon Na- 
ture or the courfe of the world to change them any way: wherefore it 
implies that there is a Superintendent Principle over Nature and the ma- 
terial frame of the world, that looks to it fo, that nothing ihall come to 
pafs but what is confiftent with the good and welfare of honeft and con- 
fcientious men. And if it does not happen to them according to their ex- 
pedations in this world, it does naturally bring in a belief of a world to 
come. 

4. Nor does it at all enervate the ftrength of this Argument, that 
fome men have loft the fenfe and difference betwixt CW and Evil^ if 
there be any fo fully degenerate •, but let us fuppofe it, this is a monfter, 
and, I fafped, of his own making. But this is no more prejudice to what 
I aim at, who argue from the Natural conjiitution of a Man the Exiftency 



5 — ; 

2iQ Ari Antidm agninft Jtheifm. Book I. 



fifdGddythenii, becaufe Demo'critm put out his Eyes^, fome are born 
blind, others drink out their Eyes and cannot fee , that therefore yoiL 
fliould conclude that there is neither Li^ht nor Colours : for if there 
were then every one would fee them •, but D^mocritm and fome others 
do not fee them. But the reafon is plain, there hath beea force done to 
their Natural Fatultfes^and they haVt put Out their Sight. 

Wherefore I conclude from natural Confcience in a man, that puts him 
upon Hope and Fear of Good and E'vil fi om what he does or omits, diougfu 
tfhofeadionsandomiflionsdoe nothing to the change of the courfeof 
Nature or the affairs of the world, that there is an Intelligent Principle 
over univerfall Nature that takes notice of the Adlions ot men, that is> 
that there is a God-^ for elfe this Natural Faculty would be folfe and: 

vain. , . 

J. 'i^owkt Adoration ot Religious Worfhif^ it is as univerfall as man- 
kind, there being no Nation under the cope of Heaven that does not doe 
Divine worfhip to fomething or other, and in it to God,as they conceive - 
wherefore according to the ordinary natural light that is in all men, there 
is a God. 

6. Nor can the force of this Argument be avoided, by faying it is but 
an univerfall T>-/?i/>itV» that has been time out of mindefpred among the 
Nations of the world; For if it were fo( which yet cannot at ail bepro- 
ved)in that it is univerfally received, it is manifeft that it is according to 
the light of Nature to acknowledge there is a God -, for that which all 
men admit as true, though upon the propofall of another, is undoubtedly 
to be termed true according to the light of Nature. As many hundreds of 
Geometrical Demonjlrations, that were firft the inventions ot fome one 
man, have palTed undeniable through all Ages and places for true accor- 
ding to the light of Nature, with them that were but Learners, not In- 
ventors of them. And it is fufficient to make a thing true according to 
the light of Nature^ that no man upon a perception of what is propoun- 
ded and the Reafons of it ( if it benotclear at the firft fight, and need 
Reafonstobackit) will ever ftick to acknowledge it for a Truth. And 
therefore if there were any Nations that were deftitute of the know- 
ledge of a God, as they may be, it is likely, of the Rudiments oi Geome- 
try •, fo long as they will admit of the knowledge of one as well as of the 
other, upon due and fit propofil, the acknowledgement of a (7oi is as well 
to be faid to be according to the l/ght of Nature, as the knowledge o[ Geo- 
metry which they thus receive. 

7, But if it be here objeded,Thata thing may be univerfally received 
of all Nations, and yet be fo farre from being true according to the light 
tf/i\r4/»rf,thatitis nottrueatall, as for example, that the Sun moves 
about the Earth, and that the Earth flands ftiU as the fixed Center of the 
world,which the bell of Aftronomers & the profoundeft of Philofophers 
pronounce to be falfe- lanfwer, that in fome fenfe it does ffand ftijl, if 
you underftand by motion the tranflation of a Body out of the vicinity of 
other Bodies. But fuppofeitdid notftandflill, this comes not home to 
our Cafe ; for this is but the juft vi(5i;ory of Reafon over the generall pre- 
judice oiSenfe -, and every one will acknowledge that Reafon may corredl 

the 



Chap. X. Jn /Antidote a^a'mU Athetfm. 2 1 



thelmpreilesof^fw/f, otherwifewe fliouldjVvith "^Eficurn^ ^lw^^ Lucre- *SeeLucret.rfc 
/m, admit tlie Sun and Mooq to be no wider then a Sicve,and the bodies w««ra RerZ , 
of the Stars to be no bigger then the ordinary flame of a Candle. There- Lam."/S- 
forc you fee here is a dafhing of the Faculties one againft another, and the fcwr." 
flronger carries it. But there is no Faculty that can be pretended to clafh 
with the judgment of Reafon and natural! Sagacity, that fo eafily either 
concludes orprefages that there is a God : wherefore that may well goe 
for a Truth according to the light of Nature that is univerfally receiv'd of 
men, be it by what Faculty it will they receive it, no other Faculty appea- 
ring that can evidence to the contrary. And fuch is the univerfall ackrtm- 
iedgement that there it a Cod. 

8. Nor is it much more material to reply, That though there be in- 
deed a iJe'%/<'«f J^t"')^//' exercifed in all Nations upon the face of the 
Earth, yet they worihip many of them hmjiocks mdfiones^ or fome par- 
ticular piece of Nature, the Sun, Moon, or Stars. For I an(wcr that, firft, 
it is very hard to prove that they worfhip any Image or Statue without 
reference to fome Spirit at leaft, ifnottothe Omnipotent God. So that 
we fliall hence at leaft win thus much, That there are in the Univerfe fome 
morefubtileandLnraaterial Subftances that take notice of the affairs of 
men J and this is as ill to a flow Atheift as to believe that there is d 
Cod. 

And for that Adoration fome of them doe to the Sun and Moon, I cannot 
believe they doe it to them under the notion of mere Inanimate Bodies, 
but they take them to be the habitation of fome IntelleCittal Beings, as 
the verfe does plainly intimate to us, 

'HeAios S- hi rm-VT i(fiopa >§ ttclvt exajtaf , 
The Sun that hears and fees all things : and this is very near the true No- 
tion of a God. 

9. But be this univerfal Religious Worjliip whu it will, as abfurd as 
you pleafe to fancy it, yet it will not fail to reach very far for the proving 
oizBeity. For there are no natural Faculties in things that have not 
their Objed: in the world 5 as there is meat as well as mouths, founds zs 
well as hearing, colours as well zsftght^ dangers as well as fear, and the 
like. So there ought in like manner to be a God as well as a natural pro- 
pnfioffinmen to Religious Worfhip, God alone being the proper Ohjeif 
thereof. 

Nor does it abate the ftrength of the Argument, that this fo deeply- 
radicated Property of Religion in man that cannot be loft, does fo ineptly 
and ridiculoufly difplay it felf in Mankind. 

For as the plying of a Dog's feet in his fleep, as if there were fome 
game before him, and the butting of a young Lamh before he has yet ei- 
ther horns or enemies to encounter, would not be in nature, were there 
not fuch a thing as a Hare to be courfed , or an horned Enemy to be en- 
countred with horns : fo there would not be fo univerfal anexercifeof 
Religious Worfhip in the world, though it be done never fo ineptly and 
foohrtily, were there not really a due 0^/f^ of this Wor[hip, and a capa- 
city in Man for the right performance thereof j which could not be un- 
lefs there were a Cod. 

D But 



^2 An Antidote againfl: Athljm. Book L 



But the truth is, Man's Soul, in this drunken drowzy condition fiie is 
in, has fallen afleep in the Body, and like one in a dream talks to the 
bed'pofts, embraces her pillow inftcadof her friend, falls down before 
Statues in ftead of adoring the Eternal and Invifible God, prayes to 
flocks and ftones in ftead of fpeaking to him that by his Word created 
all things. 

ID, I but you will reply, that a young Lamb has at length both his 
weapon and Enemy to encounter, and the dreaming Dog did once and 
may again purfue fome real game-, and fo he that talks in his fleep did 
once confer with menawake,and may doe fo once again : but whole Na- 
tions for many fucceffions of Ages have been very ftupid Idolaters, and 
do fo continue to this day. But I anfwer, that this rather informs us of 
another great Myftery, then at all enervates the prefent Argument, or 
obfcures the grand Truth we flrive for. For this does plainly infinuate 
thus much, That Mankind is in a laps'd condition, like one fallen down 
in the fit of an EfiUpfie, whofe limbs by force of the convulfion are mo- 
ved very incompofedly and iliavour'dly 5 but we know that he that does 
for the prefent move the members of his body fo rudely and fortuitoufly, 
did before command the ufe of his Mufcles in a decent exercifcof his 
progreflive faculty, and that when the fit is over he will doe fo again. 

This therefore rather implies that thefe poor barbarous Souls had 
once the true knowledge of (7<?^ and of his W?r/^//', and by fome hidden 
Providence may be recover'd into it again, then that this propenfion to 
EeligioftsWorJhip, that fo confpicuoufly appears in them, fliould be ut- 
terly in vain : as it would be both in them and in all men elfe, if there 
were no GoJ. 



CHAP. XI. 

J concerning Enquiry touching the Ejfence of the Soul of Man. 2 . That 
the Soul u not a mere Modification of the Body^ the Body being uneatable 
offuch Operations /u are ufually attributed to the Soul, as Spontaneous 
Motion, Animadverfion, Memory, Reafon. 3, That the Spirits are 
uncapable <?/ Memory, andconfe/jfuently c/Reafon, Animadverfion, and 
^/Moving of the Body. 4. That the Brain cannot be the Principle of 
fpontaneous Moiion^having neither Mufcles nor Senfe. 5 . That Phan- 
fy, Reafon and Animzdv&iCion if feated neither in any Fore^ nor any 
particular part of the Brain , nor is all the Brain figured into this or that 
Conception, nor every Particle thereof. 6. That the Figuration of one 
part of the Brain is not reflected to the reft, demon ft rated from the Site of 
things. 7. That the Brain has no Senfe, further demon ftrated from Ana- 
tomical Experiments. 8. How ridiculeujly the operations of the Soul 
are attributed to the Conation. 9. The Conclufion, Thatthelm'pttns 
of spontaneous Motion is neither from the hnvoadX fpirits nor the Brain. 
10. That the Soul is not any Corporeal fubjlance diflmB from the Ani- 
mal 



C H A p . X I. An Antidote againfi Athetfm. 2 2 

fnal spirits and the Body t, 11. And therefore is a Subftance Incorpe- 
real. 12. The d/fcovery ef the EjJ'ence of the Soul , of rvhat great ufe- 
fttlnef for the eafter conceiving the nature of Ged. 13. Andhov»thert 
maybe an Eternal Mind that has both Underfianding and forver of Mo- 
ving the Matter of the Univerfe. 

I. "VA/E have done with all thofe more obvious Faculties in the Soul 

^^ of Man that naturally tend to the difcovery of the Exiftence • 
of a God. Let us briefly, before we loofe from our felves and lanch out 
into the vaft Ocean of the Externall Phenomena o{ Nature, confider the 
Eflence of the Soul her felf, what it is, whether a mere Modification of the 
Body, or Subftance diftinU therefrom •, and then whether 'Corporeal or 
Incorporeal. For upon the clearing of this point we may haply be con- 
vinced that there is a Spiritual Subftance really diftind from the Matter - 
vvhichwho fodoes acknowledge, will be eafilier induced tobelievie there 
is a God. 

2.. Firft therefore, if weHiy thatthe5<>«/isamere Modification o^t\\Q 
Body, the5i>«/thenisbutone univerfal Faculty of the ^t^rf^, or a many 
Faculties put together, and thofe Operations which are ufually attribu- 
ted unto the Soul, muft of neceflity be attributed unto the 5<?i!/y. I de- 
mand therefore, to what in the Body will you attribute Spontaneous Mo- 
tion ? lundeiftand thereby, A power in our felves of moving or hol- 
ding ftillmoft of the parts of our Body, as our hand, fuppofe, or little 
finger. If you will fay that it is nothing but the immtfion of the Spirits 
into fuch and fuch Mufcles, I would gladly know what does immit thefe 
Spirits, and direii them focurioufly. Is it themfelves, or the Brain, or 
that particular piece of the Brain they call the Conarion or Pine- kernel ? 
Whatever it be, that which does thus immit them and direB them muft 
hive Animadverjion, and the fame that has Animadverfionhds Memory 
3\(6 and Re afen. Now I would know whether the Spirits themfelvesht 
capable oi Animadverfion, Memory and Reafon -, for it indeed feems alto- 
gether impoilible. For thefe Animal Spirits are nothing elfe but matter 
very thin and liquid, whofe nature confifts in this, that all the particles of 
it be in Motion, and being loofe from one another,fridge and play up and 
down according to the meafure and manner ot agitation in them. 

3. I therefore nov/ demand, which of the particles in thefe fo many 
loofely moving one from another has Animadverfion in it < If you fay 
that they all put together have, I appeal to him that thus anfwerSj how 
unlikely it is that that (bould have Animadverfion that is fo utterly un- 
capable of Memorf, and confequently of Reafon. For it is as impoffible to 
conceive Memory competible to fuch a Subjed, as it is how to write 
Charafters in the water or in the wind. 

4. If you fay the Brain immit s and dire^s thefe Spirits, how can that fo 
freely and fpontaneoufly move it felf or another that has no Mufcles ? 
Befides, Anatomi[ls leW us, that though the ^r4/« be the inftrumentof 
fenfe, yet it has no fenfe at all of it felf ; how then can that thit has no 
fenfe dired thus fpontaneoufly and arbitrarioufly the Animal Spirits into 
any part of the Body < an aft that plainly requires determinate fenfe and 

D a perception. 



,- An Ant'dote (igmji Atheifm. Book I. 

perception. But let the Amtemifts conclude what they will , I think I 
{hall little lefs then demonftrate that the Br4ins have nofetjfe. For the 
fame thing in us that has Senfe has likewife Animadverfion -, and that 
which has Animadverfion in us, has alfoa Faculty oifree and arbitrarious 
thmfy and oiReafott. 

5. Let us nowconfider the nature of the 5r4;», and fee how cora- 
petible thofe Operations and Powers are to fuch a Subjed. Verily 
if we take a right view of this laxe pithe or marrow in man's head, 
neither our Scnfe nor Underftanding can difcover any thing more in this 
Subftance that can pretend to fuch noble Operations as free Imagination 
and the fagacious coUedtions oiReafon^ then we can difcern in a Cake of 
Sewct or a Bowl of Curds. For this loofe Pulp that is thus wrapt up 
within our Cr;i»;«w is but a fpongy and porous Body, and pervious not 
only to the Animal Spirits, butalfo to more grofle juice and Liquor 5 
die it could not well be nourifhed, at leaft it could not be fo fofcand 
moiftened by Drunkennefs and excefs , as to make the Underftanding 
inept and fottifh in its Operations. 

Wherefore I now demand, in this foft fubftance which we call the 
Brain , whok foftnef implies that it is in fome meafure liquid, and liqui- 
dity implies a feverall Motion of loofned parts, in what part or parcel 
thereof does Phanfy, Reafon and Animadverfion lye :■ In this laxe confi- 
ftence that lies like a Net all on heaps in the water , I demand in what 
knot, loop or interval thereof does this Faculty o^free Phanfy and aSfive 
Reafen refide:" I believe you will be aflwm'd toaflign me any one ia 
particular. 

And if you will fay in alt together ^ you muft fay that the whole Brain 
is figured into this or that reprefentation, which would cancell Memory^ 
and take away all capacity of there being any diftind Notes and places 
for the feveral species of things there reprefented. 

But if you will fay there is in every Part o{ the Brain this power of 
'Animadverfion and Phanfy, you are to remember that the Brain is in fome 
tacafme a. liquid Body, and we muft enquire how thefe loofe parts under- 
ftand one anothers feveral Animadverftons and Notions : And if they 
could (which is yet very inconceivable) yet if they could from hence 
doe any thing toward the Immifion and Direction of the Animal Spirits 
into this or that part of the body, we muft confider that they muft doe it 
( upon the knowing one anothers minds,) as it were by a joynt conten- 
tion of ftrength 5 as when many men at once, the word being given, life 
or tug together for the moving of fome fo maffie a body that the fingle 
ftrength of one could not deal with. But this is to make the feveral par- 
ticles of the Brain fo many individual perfons -, a fitter objed for Laugh- 
ter then the leaft meafure of Belief. 

6. Befides, how come thefe many Animadverftons to feem but one to 
us, our Mind being thefe, as is fuppofed < Or rather why, if the figuration 
of one part oi the Brain be communicated to all the reft, does not the 
fame Obje^ feem fituatcd both behinde us and before us, above and be- 
neath, on the right hand and on the left, and every way as the Imprefs of 
theObjed is refle<aed againft all the parts of the Brains ? But there ap- 
pearing 



C H A p. X I. Jn Antidote agaiiift Athe'tfm. 5r 

^s:i\'\.n2, ions but one Animadverfion^ as but one fite of things^ it is afuf- 
h'cicnc'Argument that there is^«f one-, or if there be mmy, that they 
are not mutually communicated from the parts one to another, and that 
therefore there can be no fuch joync endeavour toward one de(;s^ne: 
whence it i^ manitefl; that the Brains cannot imntit nor dire&^ thefe Ani- 
mal Spirits into what part of the Body they pleafe. 

7. Moreover, that iht Brain h*s no Senfe, and therefore cannot im- 
prcfs fpontaneoufly any motion on ihe Animal Spirits, it is no flight 
Argument, in that feme being difleded have been found without Brains ; 
and Font anas tells us of a Boy at Amfterdam that had nothing but limpid 
water \\\ his head in ftead of Brains 5 and the Brains generally are eafily 
diflblvableinroajv4?frf confiftence-, which agrees with what I intima- 
ted before. Now I oppeal to any free Judge , how likely thcfe liquid par- 
ticles are to approve themfelves of that nature and power as tobeable, 
by erecfting anditnitting themfelves together for a moment of time, to 
bear themfelves fo as with one joynt contention of ftrength to caufe an 
arbitrarious ablegation ot the Spirits into this or that determinate part of 
the Body. Bur the abfurdity ot this I have fufficiently infinuated already. 

Laftly, the Nerves^ I mean the marrow of them, which is of the felf- 
famefubftance with the 5m/», hive ne Senfe^ as is demonftrable from a 
Catalepfis or Catochus, But I will not accumulate Arguments in a matter 
fo palpable. 

8. As for that little fprunt piece of the Brain which they call the C$- 
nariony that this Ihould be the very fubftancc whofe natural faculty it is 
to move it felf, and by its motions and nods to determinate the courfe of 
tht spirits into this or that part of the Body, feems to me no lefs foolirti 
and fabulous then the ftory of him that could change the wind as he plea- 
fed, by fetting his cap on this or that fide of his head. 

If yoa heard but the magnificent ftories that are told of this little lur- 
king Mufiirome, how it does not onely hear and fee, but imagines, rea- 
fons, commands the whole fabrick of the body more dexteroufly then an 
Indian boy does an Elephant, what an acute Logician^ fubtle Geometri- 
f/rfw, prudent Statefman, sk\\{\\\\Phyfician^ and profound Philofopher he 
is, and then afterward by diffeci^ion you difcover this worker of Miracles 
to be nothing but a poor filly contemptible Knob or Protuberancy, con- 
fifting of a thin Membrane containing a little pulpous Matter, much of 
the fame nature with the reft of the Brain 5 

SpeBatHm admij^i rifum teneatis amici ? 
would ycu not Iboner laugh at it then go about to confute itc" And truly 
I may the better laugh at it now, having already confuted it in what I 
have afore argued concerning the refl of the Brain. 

9. I fliall therefore make bold to conclude, that the imprefs of Sfonta- 
»f (7 /^ i\fo^/o» is neither from the Animal Jpirits nor from the 5^4/';/, and 
therefore that thofe Operations that are ufually attributed unto the Soul 
are really incompetible to any part of the Body ^ and therefore that the 
Soul is not a mere Modification of the Body^ but a Sub fiance diftinii there- 
from. 

10. Now we are to enquire whether this Subftance dipncf from what 

D 5 ordinarily 



2 6 An Antidote ciga'mjl Atheijm. Book I- 

ordinarily we call the Body , be alfo it fell a Corforeal Subftance , or whe- 
ther [the Ifjcorforeal. If you fay that it is a Corporeal Subiimce, you can 
underftand no other then Matter more fubtile and tenuious then the 
Animal Sprits themfelves, mingled with them and difperfed through the 
veffels and porofities of the Body •, for there can be no Penetration of 
Dimenfions. But I need no new Arguments to confute this fond conceit, 
for what I faid of the Animal Spirits before, is applicable with all eafe 
and fitnefs to this prefent cafe. And let it be fiifficient that I advertife 
you fo much, and fo be excufed from the repeating ofthe fame things 
over again, 

11. Ir remains therefore that we conclude. That that which imprefTes 
Spontaneeui Motion upon the Bodj^ or more immediately upon the Animal 
Spirits, that which imagines^ remembers zn6. reafens^ is an Immaterial 
Sttb(lance diftin6lfromthe Bodf ^ which ufes x\\q Animal Spirits and the 
Brains for inftruments in fuch and fuch Operations. And thus we have 
found a Spirit in a proper Notion and fignification that has apparently 
thefe Faculties in ir,it can both under/land ^and move Corporeal Matter, 

12. And now the prize that we have wonne will prove for our defign 
of very great Confequence: For it is obvious here to obferve, that the 
Soul of man is as it were ayxA/^jt ©ga, a compendiottt Statue ofthe Deity 5 
her fubftanceisa/oZ/W Effigies of God. And therefore as with eafe we 
confider the Subftance and Motion ofthe vaft Heavens on a little Sphere 
or clobe^ fo we may with like facility contemplate the nature of the Al- 
mighty in this little meddal of God ^ the Soul of Man, enlarging to infinity 
what we obferve in our felves when we transferre it unto God ; as we do 
imagine thofe Circles which we view on the Globe to be vaftly bigger 
while we fancy them as defcribed in the Heavens. 

13. Wherefore wcbeing affured of this. That there is a SpiritualSah- 
flance in our felves in which both thefe Properties do refide, viz, of Un- 
der/landings and of moving Corpereall Matter • let us but enlarge our 
minds foas to conceive as well as we can of a Spiritual Subftance that is 
zhle to move and a^uate all Matter whatfoever never fofarre extended, 
and after what way and manner foever it pleafe, and that it has not the 
Knowledge only of this or that particular things but a diftinift and plenary 
Cognofcence o^ all things -J and we have indeed a very competent appre- 
heniion ofthe Nature ofthe Eternalland InvifibleGod, who, like the 
Soul of Man, does not indeed fall under Senfe, but does every where ope- 
rate fo, that his prefence is eafily to be gathered from what is difcovered 
by our outward Senfes. 



J JY 



ANTIDOTE 



AGAINST 



ATHEISM 



BOOK II. 



57 



CHAP. I. 

I. That the more general Phaenomena of External Nature argue the Being 
fifa God. 2. That if Matter he [elf -moved, it cannot rvork it felfinto 
fy&f/f Phjenomena. 3. Much lef if it reft of it f elf. /^. Thatthongh 
it were partly felf-moving, partly felf-re fling, yet it couU not produce 
either Sun or Stars of that figure they are, 5. That the Laws of the 
Motion of the Earth are not cafual orfortuttom. 6. That there is a Di- 
'vine Providence that does at leafl approve^ if not direcf, all the Motions 
of the Matter •, with a Reafon why jhe permits the Effe^s of the mere 
Mechanical motion of the Matter tegoe as far as they can, 

HE laft thing I infifted upon was the Specifick na- 
ture of the Soul of Man , how it is an Immaterial 
Subftance indued with thefe two eminent Proper- 
ties, o( Under fiandingy and Power o{ moving Corpo- 
real Matter. Which truth I cleared, to the intent 
that when we fhall difcover fuch motions and con- 
trivances in the largely- extended Matter of the 
World as imply Wifdome and Providence., we may the eafilier come ofFto 
the acknowledgment of that Eternal Spiritual EfTence that has fram'd 
Heaven and Earth, and is the Author and maker of all vifible and invi- 
fible Beings. 

Wherefore we being now fowell furnifli'd for the voiage, I would 
have my Athejjl to take Shipping with me, and loofing from this parti- 
cular Speculation of our own inward Nature, to lanch out into that vaf? 
Ocean, as I faid, of the External Phenomena oiUniverfal Nature^ or walk 

D 4 with 




2 8 An Antidote aga'injl Atheijm. Book II, 



tLrtic. zijij. 



with me a while on the wide Theatre of this outward World^ and dili- 
gently to attend to thofe many and moft manifefl: marks and figns that 
I {hall point him to in this outward frame of things, that naturally figni- 
fie unto us 7hat there is a God. 

And now, firft, to begin with what is moft general, I fay that the Phe- 
nomena oiDay and Nighty Winter 2ni Summer, Spring-time and ' arvefi^ 
that the manner o{^ rifwg and fet ting of the 5««, Moon znd Stars^ that all 
thefe are figns and tokens unto us that there is a God^ thar is, that things 
are fo framed, that they naturally imply a Principle ot'mfdome and Cotm- 
fel in the Author of them. And if there be fuch an Author ot external Na- 
ture, there is a God. 

2. But here it will bereply'd, that mere Motion of the tlniverfal 
Matter m\\ at lafl neceflarily grinde it felf into thofe more rude and gene- 
ral Delineations of Nature that are obfervcd in the Circuits of the Sun, 
Arc<?» and 5^4r^5 and the general confequenccs of them. But iftheMind 
of man grow fo bold as to conceit any fuch thing, let him examine his Fa- 
culties what they naturally conceive of the Motion oi Matter, And verily 
See Des-Cat- the great Mafler of this Mechanical Hypethefis does not fuppofe or admit 
Ks, Princip. oizny Sfecipcall difference in this Umverfal Matter, out of which this 
^r-H'^'.l'^l':,^' outward frame of the World ftiould arife. Neither do I think that any 
'"" "'" man elfe will eafily imagine but that all the Matter of the World is of one 
kindior its very Subftance or Ejjence. 

Now therefore I demand concerning this univerfal uniform Matter^ 

whether naturally Motion or Reji belongs unto it. l( Motion, it being 

acknowledg'd «w/tfrwj it muft be alike moved in every part or particle 

imaginable ofit. For this Motion being naturall and eflentiall to the 

Matter^ is alike every where in it , and therefore has loofened every 

Atomeofitto theutmoft capacity-, fo that every particle is alike, and 

moved alike. And therefore there being no prevalency at all in any one 

Atome above another in bigneffe or Motion, it ismanifeft that this uni- 

•verfall Matter, to whom Motion is fo eflentiall and inti infecall, will be in- 

effeduall for the producing of any variety of appearances in Nature , and 

fono Suns, nor Stars, nor Earths, nor Vortices can ever arife out of this 

infinitely-thin and ftill Matter, which muft thus eternally remain unper- 

ceptible to any of ourSenfcs, were our Senfes ten thoufand millions of 

times more fubtile then they are : Indeed there could not be any fuch 

thing as either Man or Senfe in the world. But we fee this Matter fhews 

- it felf to us in abundance oi varieties of appearance 5 therefore there muft 

be another Principle befides the Matter, to ordtxiht Motion ofit fo as 

may make thefe varieties to appear : And what will that prove but a God ? 

3. But if you'l fay that Motion is not of the nature of Matter { as indeed 
it is very hard to conceive it, the J»/4^?fr fuppofcd homogeneal ) but that 
it is inert and ftupid of it felf; then it muft be moved from fome other, 
and thus of ncceffity we (hall be caft upon a God, or at leaft a Spiritual 
Subftance aftuating the Matter -, which the Athcifts are as much afraid 
of, aschildren are of Spirits, or themffelves of a God. 

4. But men that are much degenerate know not the natural Emana- 
tions of their own Minds, jbut think of all things confufedly, and there- 
fore, 



C H A p. I. /^n Ajit'tdote againU Jtheifm. 

fore, it may be, will not flick to affirm, that either the parts of the Matter 
arc Specifically Mffereat, or though they be not, yet fome are Moveahle 
of thcmfelvcs, others inclinable to Refi^ and were ever fo ^ for it happe- 
ned fo to be, though there be no reafon for it in the thing it felf : which is 
to wound our Faculties with fo wide a gap, that after this they will let in 
any thing, and take away all pretence to any principles of Knowledge. 

But to fcuffle & combat with them in their own dark Caverns, let the 
Ufiiverfal Matter be a heterogeneal Chaos of confufion, varioufly moved 
and as it happens •, I fay, there is no likelihood that this mad Motion 
would ever amount to fo wife a Contrivance as is difccrnable even in the 
general Delineations of Nature ; nay, it will not amount to a Natural 
appearance of what we fee, and what is conceived moft eafy thus to come 
to pafs, to wit, a round Sun, Moon^ and Earth. For it is (hrewdly to be 
fufpeded, if there were no Superintendent over the Motions of thofe t/£- 
ihereallwhirle-feels^ which xht French Philofophy fuppofes, that the' 
form of the ^«»and the reft of the Stars would be oblongs not round, be- 
caufe the Matter recedes all along the Axis of a Vortex, as well as from 
th^ Centre -^ and therefore naturally the Space that is left for the fineft 
and fubtileft Element of all, of which the Sun and Stars aretoconfift,* 
will be long, not round. Wherefore this round Figure we fee them in mufl 
proceed from fome higher Principle then the mere Agitation of the Mat- 
ter: but whether fimply Sfermatieal , or Senfitive alfo and IntelleBual, 
I'll leave to the difquifition of others, who are more at leifure to meddle 
with fuch curiofities. 

5. The Bufinefs that lies me in hand to make good is this. That taking 
that for granted which thefe great Naturalifts would have allowed, to 
Vfix, That the Earth moves about the Sun-^ I ^^y, the Laws of its Ji/tf?;>;j 
are fuch, that if they had been impofed on her by humane reafon and 
coanfel, they would have been no other then they are. So that appealing 
to our own Faculties, we are to confefs that thewof/<;»of the5«»anJ 
Stars, ox oiths Earth, as our Naturalifts would have it, is from a )t»o»>- 
ing Principle, or at leaft hath paffed the Approbation and Allowance of 
fuch a Principle. 

For as Art takes what Nature will afford for her purpofe, and makes 
up the reft her felf; fo the Eternal Mind{ that put the Univerfal Matter 
upon Motion, as I conceive moft reafonable, or if the Matter be confa- 
fe<llymov'dofits felf, as the Atheift wilfully contends) this Eternal 
Mind, I fay, takes the eafieand natural refults of this general Imprefs of 
Motion, where they are for his purpofe ; where they are not, he redlifies 
and compleats them. 

6, And verily it is far more futable to Reafon, that God making the 
Matter oithu nature, that it can by mere Motion produce fomething, 
that it (hould goe on fo far as that fingle advantage could naturally carry 
it ^ that fo the Wit of man, whom God hath made to contemplate the 
Thanemena of Nature, may have a more fit objedl to exercife it felf upon. 
For thus is the Underftanding of Man very highly gratifi'd , when the 
works of God and their manner of produdion are made intelligible unto 
him by a natural deduction of one thing from another; which would 

noE 



?P 



A0 An Antidote agamft Athetjin. Book II. 

not have been, if God had on purpofe avoided what the Matter upon- 
3iftf//o« naturally afforded,and cancelled che Laws thereof in every thing, 
Befides, to have altered or added any thing further, where there was hO'' 
need, had been to multiply Entities to no purpofe. - 

Thus it is therefore with Divine Providence, what that one fingle Im-- 
prefs of 3/ef/V» upon the Umverfal Matter will afford that is ufefuU and 
good, it doth allow and take in ^ what it might have mifcarried in or 
could not amount to, it direds or fupplies. As in little pieces of wood 
naturally bow'd like a Man's Elbow, the Carver doth not unbow it, but 
carves an hand at the one end of it, and fliapes it into the compleat figure 
ofa Mans Arm. 

That therefore that Icontend for is this,' That be the Matter moved 
how it will, the appearances of things are fac-h as do manifeftly intimate 
that they are either appointed all of them, or at leaft approved, by an 
Univerfal Principle oiwifdom and Ceunfel. 



ft 'i 



C R A P. II. 



V 



I. The perpetual Parallelifme of the Axis of the Earth a manifeft argument 
of Divine Providence. 2. The great Inconveniences, if the peflure of 
• this parallel Axis were Perpendicular to the Plane of the Ecliptick : 
3. Or Co-incident with the [aid Plane. 4. The excellent advantages of 
that Inclining pojlure it hath, and what a manifefl Demonflration it is 
of Providence, 5. The fame Argument urged from the Pio\em2.\ca\ 
Hypothefis. 6. A further conf deration of the Axis of the Earthy and 
of the Moons crofing the <iy£qttino[Hal Line. 7. A Demonjlration 
from the Phsenomenon of Gravity , that there is a Principle dijlinCi 
from Matter, 8. That neither the Aire^ nor any more fubtile Matter in 
the Aire ^ have any Knowledge or free Agency in them. 9. A notable 
Demonflration from the Sucker of the Aire-Pump's drawing up [0 great a 
weighty that there is a Subftance diftinB from Matter in the WorU. 
10. That this Phsenomenon cannot befalvdhy the Elaftick power of the 
Aire^ demonftrated from the Phjenomenon it [elf. 11. An Evafion 
produced and anfrvered. \i. Another Evafion anticipated. 1^. That 
this peremptory force of Nature againft the firfl Lawes of Mechanical 
motion and again ft that of Gravity^ is a palpable pledge^ that where things 
fallout fitljy there is the fame Immaterial Guide., though there be not the 
fame fen fibility offeree on the Matter. 14, The ridiculom Sophifiry of 
the Atkeifl^ arguing from fome petty effects of the mere Motion of Matter 
that there is no higher Principle^ plainly difcevered and juflly derided, 
15. Providence concluded from the Lawes of Day and Nighty winter 
and Summer^ 8cc, 

I. T^Ow therefore to admit the Motion of the Earth, and to talk with 

•*■ the Naturalifts in their own Dialed, I demand. Whether it be 

better to have the Axii of the Earth fteady^ and perpetually parallel with 

its 



Chap. II. Jn Antidote againjl Jthet/m, jj,i 

ics felf J or to have it carelefly tumble this way and that way as it hap- 
pens, or at leaft very variouily and intricately. And you cannot but an- 
fwcrnie. That it is better to have it y^^ac/y and parallel •, for in this lies 
the neceflfary Foundation of the hxi oi Navigation zndBiallmg. For 
that7?f<i</y ftream of Particles which is fuppofcd to keep the ^a:^ of the 
Earth parallel to it felf, affords the Mariner both his Cjno[ura and his 
Cempaf; ihtLoad-fione and the Load-flar depend both on this; and 
Dialling could not be at all without it. But both of thefe Arts are plea- 
fent, and the one efpecially of mighty importance to mankind : For thus 
there is an orderly meafuring oi Time for our affairs at home, and an 
opportunity of traffick abroad with the mofl remote Nations of the 
world, and fo there is a mutual fupply of the fevcral commodities of all 
Countreys, befidestheinlargingofour Underftanding by fo ample Ex- 
perience we get of both men and things. Wherefore if we were ratio- 
nally to confult, Whether the Axis of the Earth is to be heXdftead'j and 
^4y4//f / to it felf, or to be left at random-, we would conclude. That it 
ou§,ht to he fie ady. And fo wefinditdefa^o, though the Earthmove 
floating in the liquid Heavens, So that appealing to oi r own Faculties, 
we are to affirm, That the conflant dirediion oi the Axis of the Earth . 
was effabliHied by a Principle oiwifdom and Counfel , or at leafl approved 
of it. 

2. Again, there being feveralPofluresof this/f^i/y direflionof the 
Axii of the Eirth , viz.. either Perpendiatlar to a Plane going through 
the Centre of the Sun, or Coincident^ ox Inclining -, I demand, which 
of all thefe Reafon and Knowledge would make choice of. Not of a Per- 
fendicular pofture : for both the pleafant variety and great conveniency 
oi Summer and Winter^ Spring-time and Harveft^\von\d be lofl^ and 
for want of acceffion of the Sun, thefe parts of the Earth that bring forth 
fruit now and are habitable, would be in an incapacity of ever bringing 
forth any, and confequently could entertain no Inhabitants j and thofe 
parts that the full heat of the Sun could reach, he plying them alwaies a- 
like, without any annual receflion or intcrmiffion, would at laftgrow 
tired and exhaufted. And befides, confulting with our own Faculties we 
obferve, that an orderly vicifitude of things is moft pleafant unto us, and 
doth much more gratifie the Contemplative property in Man, 

3. And now in the fecond place, nor would Reafon make choice of a 
CO'tncident pofition of the Axis of the Earth. For if the Axis thus lay 
in a Plane that goes through the Centre of the Sun, the Ecliptkk would, 
like aCo/«rf or one of the Meridians^ pafs through the Poles of the Earth, 
which would put the Inhabitants of the world into a pitiful condition: 
For they that fcape beflin theTemperate Zone^ would be accloy'd with 
•very tedious long nights, no lefs then fourty dales long -, and they that 
now have their night never above four and twenty hours, as Frtfelandy 
Ifelandy the further parts oiRufia and Norway., would be deprived of the 
Sun above a hundred and thirty dales together •, our felves in England., 
and the refl of the fame Clime.^ would be clofed up in darknefs no lefs 
then an hundred or eighty continual dales, and foproportionablyof the 
reft both in and oat of the Temperate Zones. And as for Summer and 

winter.. 



^j An Antidote dgainfi Athe'ifm. Book II_ 

winter^ though thofe vkifitudes would be, yet it could not but caufe 
very raging Difeafes to have the Sun ftay fo long defcribing his little 
Circles near the Poles, and lying fo hot upon the Inhabitants that had 
been in fo long extremity of Darknefs and Cold before. 

4. It remains therefore that the poftureof the y^xAf of theEarthbe 
Jnclining , not Coincident ^ nor Perpendicular to the forenamed Plane, 
And verily it is not onely Inclining^ but in fo fit proportion, that there 
can be no fitter excogitated to make it to the utmoft capacity as well 
pleafant as habitable. For though the courfe of the Sun be curbed with- 
in the compafs of the Tropicks^ and fo makes thofe parts very hot -, yet 
the conftant gales of wind from the Eaft (to fay nothing of the nature 
and fitlength of their nights) make the Torrid Zone not onely habitable, 
but pleafant. 

Now this beft pofture which our Reafon would make choice of, we 
fee really eftablifli'd in Nature ; and therefore, if we be not perverfe and 
wilfull, we are to infer, that it was eftablifli'd by a Principle that hath in it 
Knowledge and Gounfel, not from a blind fortuitous jumbling of the parts 
of the ii/4«f rone again ft another, efpecially having found before in our 
felves a Knowing Spiritual Subfiance^ that is alio able to move and alter 
the Matter. Wherefore, I fay, we (hould more naturally conclude, Thac 
there is fome fuch llmverfal Knowing Principle^ that hath power to move 
& dire£i the Matter of the Univerfc ^ then to fancy that a confufed juftling 
of the Parts thereof fhould contrive themfelvts into fuch a condition, as 
if they had in them Reafon and Counfel^ and could dire^ themfelves. But 
this direBing Principle, what could it be but God ? 

5 . But to fpeak the fame thing more briefly, and yet more intelligibly, 
to thofe that are onely acquainted with the Ptolemaical Hypothejis : I fay, 
that being it might have hapned, that the annual courfe or the San fhould 
have been through the Poles of the world , and that the Axis of the 
Heavens might have been very troublefomely and diforderly moveable, 
from whence all thofe inconveniencies would arife which I have before 
mentioned, and yet they are not, but are fo ordered as our own Reafon 
muft approve of as beft ; it is natural for a man to conceive, that they are 
really ordered by a Principle oi Reafon indCounfel^ that is, that they are 
made by an All-wife and All-powerful God. 

6. I will onely adde one or two obfervables more, concerning the 
Axis of the Earth and the courfe of the MooUy and fo I will pals to other 
things. 

It cannot but be acknowledged, that if the>4.)c/if of the Earth were 
perpendicular to the Plane of the Sun's Ecliptick^ that her Motion would 
be more eafic & natural 5 and yet, for the conveniencies afore-mentioned, 
we fee it is made to ftand in an inclining pofture: So in all likelihood it 
would be more cafie and natural for that Hand-maid of the Earth, the 
Moen^ to finifh her monethly courfes in the ^quinoSlial Line ; but we 
fee, like the Sun^ (he crofles it, and expatiates fome degrees further 
then the .S«ff himfelf, that her exalted light might be more comfortable 
to thofe that live very much North, in their long nights. 

Wherefore I conclude. That though it were poflible that the con- 
fufed 



G H A p. 1 1 . Jn Antidote againU Atheifm. 45 

fufed agitation of the parts of the Matter might make a round hard heap 
like the Earth, and more thin and liquid bodies like the 8,4;^A?r and Sun, 
and that the Earth may fwim in this liquid <i/£ther^ like a rofted Apple in a 
great bowlot Wine, and be carried about like ftraws orgrafs caft upon 
a Whii Ipool 5 yet that its Motion and Poflnre would be fo direfted and at- 
temper'd, as we our felves that have Reafon upon due confideratiori 
would have it to be, and yet not to be from that which is Knowings and in 
feme fenfe Reafonahle^ is to our Faculties, if they difcern any thing at all, 
as abfonous and abfurd as any thing can be. For when it had been eafier 
to have been otherwife, why (hould '\thtt\\ns^'i[(omz Superintendent 
Caufe did not overfee and dired the Motions of the Matter, allowing no- 
thing therein but what our Reafon will confefsto be to very goodpur- 
pofe^ 

7. And that the foregoing Fh^nomena. are not by chance or luck, but 
direded and effedled by the abovefaid Superintendency , will be more 
cvincingly confirmed, if we adde the conndcration of two other Thxne- 
jwf«4 in Nature, which are very plain and fimple, but even violently 
crofs to the mere Mechanical powers of Matter. The one is that oiGra- 
vitjj or the Defcent of heavy bodies toward the Earth 5 the other what 
they ordinarily call Fuga Facai : wherein I (hall bring fuch an Inftance 
cut of that noble and ingenious Gentleman's Experiments of his jdire- 
pump, as will plainly demonftrate there rauft be fome Immaterial Being 
that exercifes its directive Adivity ouiht Matter of the World. But 
fir ft I Oiall recurre, and give a touch upon the nature oi Gravity. 

That, upon fuppofition the Earth runs round in four and twenty 
hours, it will violently fling off fuch things as lye upon ir, ( unlefs there 
be fome other Subftance diftind from Jl/4»fr that refifts the Mechanical 
powers thereof,) I have clearly and copioufly demonftrated in my Trca- 
tiCe of the Immortality of the Soul. And if we confider more particularly B00kj.ch.15i 
what a ftrong tug a maflie Bullet , fuppofe of lead or brafs, muft needs 
give ( according to that prime Mechanical law of Motion perfifting in a 
right Line ) to recede from the fuperficies of the Earth, the Bullet being 
in fo fwift a motion as would difpatch fome fifteen miles in one minute 
of an hour ^ it muft needs appear that awonderfull power is required to 
curb it, regulate it, or remand it back to the Earth, and keep it there 
notwithftanding the ftrong relu6lancyof that firft Mechanical Law of 
Matter that would urge it to recede. Whereby is manifefted not onely 
the marvellous power of Unity and Indifcerpibility in the Spirit of Na- 
ture.^ but that there is a peremptory, and even forcible, execution of an 
AU-comprehenfi've and Eternal Counfel for the ordering and the guiding 
of the Motion of the Matter in the Univerfe to what is tor the he^. And 
this Fhxnomenon oi Gravity is of fo good and »ef (jf^r^ confequence, that 
there could be neither Earth nor Inhabitants without it, in this ftate that 
things are. 

For the Aire, whether a man will be fo delirous as to phancy it all en- 
dued with perception and liberty of will to refift as it pleafes, or to be in- 
terfperfed with fom£ fukiler Matter fo qualified, which they muft ridi- 
culoufly make either a disjoyned or clfe fpongy and perforated Deity •, all 

E the 



^^ An Antidote agamjl Atheijni. Book I L 

the refiftance that this laxe and disunited Element could make , call it 
Natural or Divine, (for words have no force ) could no more keep down 
the above-faid Bullet from receding from the Earth, then an army of the 
fmalleft Flyes ftop a Cannon- bullet flying in the Aire, let them refift ic 
as ftoutly as they can. So plain a Demonilration is t\\\% Phdnomenonoi 
Gravity , that th&:e \s i Spint of Nature' vjhkh is the Vicarious power of 
God upon the Motion ot the Matter of the Univerfe. 

8. And that neither the Aire it felf has any fuch Porvcr, Knowledge 

and liberty ofmll^ nor that there are any fuch Divine particles interfper- 

fed in the Aire that have , in my opinion is plainly manifeft from the fe- 

cond & thirty fecond Experiments of the abovenamed Treatife of that 

Learned * Gentleman. For whereas in the firfl of thofe Experiments, the 

nSe^SrT' Brafs Key or Stopple of the Cover of the Receiver, after the Receiver is 

Boyu Etq. Ms emptied well of Aire, is with much difficulty lifted up ^ and in the other, if 

^UN ^"ex y°" ^PP^y ^ "P^''i"g Valve of brafs to the lower branch of the Stop-cock 

^pcrimcmFhy- of the Receiver wcU emptied of Aire, as before, and turn the Key of the 

fico-Meckankd Stop-cock , the external Aire beating like a forcible ftream upon the 

touMng the y^j^g ^^ gg^ -^ jj^gj.^^ ^^,-U fuddenly both fhut the Valve, and keep it (hue 

fo ftrongly, that it will bear up with it a ten-pound weight ( which are 
evident arguments of an earneft endeavour in Nature to fill the Receiver 
again with Aire, as it was naturally before, though this motion whereby 
it attempts fo ftrongly to get in, does more accurately exclude it out : ) 
it is apparent from hence that neither the Aire ic felf, nor any more /«^- 
tfle and Divine Matter ( which is more throngly congregated together 
in the Receiver upon the pumping out of the Aire ) has any freedome of 
will,ox any knowledge or perception to doe any thing, they being fo puz- 
zel'd and ading fo fondly and prepofteroufly in their endeavours to re- 
plenifli the Receiver again with Aire. 

For if the external Aire and that /»^///fr Matter in the Receiver had 
been knowing and free Agents, there would have been that Correfpon- 
dence betwixt them, that the Exteriour Atre would have fufpended or 
withdrawn its prefiTure without, and the fubtile and Divine Matter within 
would have diredlcd its motion againft the Stopple and Valve to let in 
the Aire, according to the intention of Nature. Or if nothing but that 
fuhtilehoAyht free znAknowing^ih^tzXon^ by mutual Correfpondence 
( that in the Aire without bearing off the preflureof the outward Aire 
againft the Receiver,& that part within bearing againft the Valve orStop- 
ple) would let in the Aire, according to the earneft and ferious purpofe of 
Nature. Buttheir ading being fo clear contrary to the End defigned, and 
their attempts fo inept, ( whenas yet the thing were eafily done, if there 
wete Knowledge mud free Agency \n either the Aire or any other more 
fubtile Matter) it is a Demonftration that the Impetus oi Motion it\a}A 
Matter is blinde and neceflary , and that there is no Matter at all that is 
free and knowing , but moves and ads of it felf ( if undireded by fome 
„ , , other Immaterial Principle ) according to the mere Mechanical laws of 

NavExferi- MotlOn. 

merits phyjia- 9. According to which that notable * Phitnowenen, which now at laft 
^%iiult' ^ ^°"^^ ^*^' cannot be brought to pafs, namely. That the Sucker of the 

Aire- 



Chap. II. An Antidote againft Athelfm. ^.^ 

Aire-fump^ the Cylinder being well emptied of Aire, fhould draw up 
above an hundred pound weight, moving up as it were of its own accord. 
For, as the ingenious Experimenter has obfervcd in his third Experi- 
ment, this forcible endeavour of the fubingrelTion of the Aire is not from 
the prefTure of the ambient Aire as ftrengthned by theacceflion of the 
Aire fucked out, becaufe then he that manages the Pump would find the 
refiftance of the Aire increafed as the Sucker is drawn down lower ,which 
yet is not obferved. To which we may adde in reafon, that the Aire 
being nothing but a thin body or Congeries of fmall particles in perpetual 
motfonjwhat is pumped out will naturally fpread out into fuch diftances 
as it may move more freely in, that is, into thofe fpaces where the Aire 
is more thin •, fo that, as it were in a moment, all the Aire becomes of 
one and the fame confiftency. And therefore any new prefTure ( upon 
the account of the Aire nearefl to the Pump becoming more thick ) can- 
not come into compute in this cafe. 

10. The mofl plaufiblc Mechanical Solution therefore that can be 
given of this Phenomenon is that Hypothecs which the excellent Authour 
hirafclf has made ufe of, and which will agree univerfally to the Aire 
though in its own natural temper : namely , that there is an Elajiick 
power in xheylire, whether you explain it the Carte fian way, by the play- 
ing and whirling of every particle thereof, whereby they attempt to 
pofTefs a larger fpace •, or whether there be fuch a comprefTion of the par- 
ticles as there is in the hairs of a lock of wooll, which will expand it felf 
upon the receding of what bore too ftrongly againfl it. 

But let this Elafiical power confifl in this or in what elfe it will, though 
the Solution look at firft fight very liopefull and promifing, yet I muft 
confefs ( but with fubmiffion to better judgments ) that the Effci^ that is 
attributed to the Hypothecs in this Experiment, feems to me a Demon- 
flration againft the Hypothefis it felf. For this Elafiical power, according 
to the Experiment, has no lefs force of prefTure then an hundred pound 
weight or more : which prefTure ( as in all flexible bodies that have a 
Spring power in t\\Qm) is perpetual and every where in the Aire, if it be 
there at all. And therefore any Cylinder of Aire in the fame height from 
the ground, and of the fame diameter with that of the Sucker of the 
Pump, will prefs as forcibly as an hundred pound weight. 

Now fuppofe a Lump of Butter in a pair of wooden fcales having the 
fame diameter with the Sucker of the Aire-pump : it is manifefl that 
this Butter will be prefTed with the force of the prefTure of two hundred 
pound weight, a Cylinder of Aire from beneath and another from above 
prelltng with the force of an hundred pound weight apiece. This would 
necefTarily follow if there were this Elafiick power in the Aire. But the 
Butter is not prefTed at all , as appears in that no ferofe humour is fquee- 
zed out of it ^ nor is it at all flatted or fpred out by any fuch compref- 
fion, although it have the force of two hundred pound weight prefTing ir, 
according to this Hypothefis of the Elafiick power of the Aire. 

1 1 . Nor can I excogitate any Evafion againft this Demonflration, un- 
lefs it be that the Spring of the Aire prefTing againfl the fides of the 
Butter as well as tiie bottom and top, keeps it from flatting. But it is 

E 2 eafily 



.^. An AntUote agmjl Atheifm. Book II, 

eafily anfvvered, That yet it cannot keep it from fqueezing on all fides, 
and prefling out the milky and ferofe humour in the Butter, if there were 
any fuch preflure, as is fuppofed. To which you may further adde. That 
the Lump of Butter being reduced to the figure, fuppofe, of a round 
Trencher, whofe edge (hould fall ihort of the Area of the two fides an 
hundred or two hundred times, and then placed betwixt two thin light 
Trenchers broad enough for the purpofe, and hung free in the Aire with 
firings, as in a Scale, fo that the force of prefTure from above and beneath 
fliall exceed that againft the round edge of the Butter an hundred or two 
hundred times ^ yet the Butter will not for all this be prefTed clofer by 
the Spring of the Aire^ nor have any more effed upon it then it had be- 
fore : when notwithflanding it is fo foft and yielding, that a very fmall 
force of our hands will prefs it betwixt the two Trenchers. 

12. Which yet is not, becaufe our ftrength is fuperadded to the force 
of the Sfring tfthe Aire : For the excefs of the force of the Spring of the 
Aire againft the fides of the Trenchers above that which is againft the 
round edge of the Butter, is far greater then the additionofthe force of 
our prefling hand added to the force of the Aire-fpring againft the fides 
of the Trencher, and yet there was no new effedl. 

And moreover where this Aire-Jpring does not reach, namely, within 
the fides of a paile filled with water, in which you may put a lump of 
Butter , the Butter will there as eafily yield to the prefTure of your hand 
as in the Aire it felf. So that it is irrefragably evident, that there is no 
fuch Spring of the Aire as fome learned men have fuppofed, much lefs fo 
ftrong as to mafter an hundred pound weight, as it is conceived to doe in 
this notable Experiment of the Aire-pump. 

13. But as the Phenomenon of Grdvity is quite crofs and contrary to 
the very firft Mechanick laws of Motion^ which yet is an Univerfal law of 
Terreftrial bodies, put upon them by that which is not onely not Terre- 
ftrial, but Immaterial : fo likewife this afcending of the Sucker of the 
Aire-pump with above an hundred pound weight at it, is as crofs and 
violent a breach of that Univerfal Law of Gr4^'//)', and fo forcible, that 
it is apparent, that there is a Printiple tranfcending the nature and power 
o( Matter thdit. does umpire znd ruleaW, that directs the Motion oi every 
part and parcell of Matter backwards and forwards and contrary waies, 
in purfuance of fuch General defigns as are beft for the Whole. And no 
lefs good then ihe living and breathing of Animals is aimed at in this fo 
induftrioufly and peremptorily keeping the parts of the Aire together, as 
is well obferved by this vertuous and judicious Authour, upon his 41 Ex- 
periment. 

Wherefore it being fo manifeft, that there is a Principle in the World 
that does tug fo ftoutly and refolutely againft the Mechanick laws of 
Matter^ and that fo forcibly refifts or nulls one common Law of Nature 
for the more feafonable exercifc of another ^ this,! fay, is averyfure 
pledge to us, that when things are fitly done, though not with this feem- 
ing violence and peremptorinefs , yet they are the EffeiSs of the fame 
Immaterial Principle, (call it the Spirit of Nature or what you will) 
which is the Vicarious Power of God upon this great Automaton^ the 
World. 14. But 



C H A p. 1 1 . An Antidote aga'mjl Athei/m. 4*7 

14. But bccaufe fo many j5»i7(rrj joggled together in a mans hat will 
fettle to fuch a determinate figure, or becaufe the Froji andthefF/W 
will draw upon doors and glafs- windows pretty uncouth ftreaks like fea- 
thers, and other fooleries, which are to no ufe or purpofe, to infer thence, 
that aSthe Contrivances that arc in Nature^ even the Frame of the l/oJies 
both of 7»/^» and Beafis, are from no other Principle but the jumbling 
together of the Af4«<rr, and fo becaufe that this doth naturally effect 
[omething^ that it is the Caufe oi a/I things, feems to me to be a reafoning 
in the fame jv/W and Figure with that wife Market-mans, who going 
down a hill, and carrying his cheefes under his arms, one of them falling 
an J trundling down the hill very faft,let the other goe after it,appointing 
them all to meet him at his houfe at Cothatn^ not doubting but they be- 
ginning fo hopefully, would be able to make good the whole journey ; 
or like another of the fame Town, who perceiving that his Iron Trevet 
he had bought had three feet, and could ftand, expeded alfo that it (hould 
walk too, and fave him the labour of the carriage. So our profound A- 
theifis md Epicureans^ according to the fame pitch of Wifdom, do not 
ftick to infer, becaufe this confufed Motion of the parts of the Matter may 
amount to a rude delineation of hard and foft^ rigid znd fiuid, and the 
like, that therefore it will goe on further, and reach to the difpofing of 
the iVfd/^fr in fuch order as doth naturally imply a Principle that fomc 
way or other contains in it exad Wifdom and Counfel. A Pofition more 
befeeming the Wife-men above mentioned, then any one that hath the 
leaft command of his natural Wit and Faculties. 

15. Wherefore we having fufficicntly detefted the ridiculous folly of 
this prefent Sophifm, let us, attending heedfully to the natural Emana- 
tions ofunprejudic'd Reafon, conclude, That the Rifing and Setting 0/ 
the lights of Heaven , the vicifitude of Day and Night , Winter and 
Summer^bimg fo ordered and guided as if they had been fectledby ex- 
quifite confultation and by clcareft knowledge •, that therefore that 
which did thus ordain them is a Knowing Principle, able to move, alter 
znd guide the Matter accovdin^ to his own will and pleafure 5 that is to 
fay, That there is a. God. 

And verily I do not at all doubt but that Khali evidently trace the 
vifible foot-fteps of this Divine Counfel and Providence^ even in all things 
difcoverablc in the world. But I will pafs through them as lightly and 
briefly as I can. 



CHAP. III. 

I. That there is nothing in Nature but what paffes the approbation of a 
Knowing Principle. 2. The great Ufe fulnef of Hills and Mountains. 

3. The Condition of Man in order and refpeSl to the reft of the Creation. 

4. ThedefignedUfefulnef of Sl^arriesofStene, Timber-Wood^ Metalls 
AndMtnerais, 5. How upon thefe depend the glory and magnificence 

' E 3 both 



^8 An Antidote a^ainfi Atheifm. Book II. 

hoth of Peace and Wane : 6. As alfo the defenfe of Men againfl 
Beafis. 

I. r E T us therefore fwiftly courfe over the Valleys and Mountains^ 
■L/ found the depth of the Sea^ range the Woods and Forrefts^ dig 
into the Entrails of the Earthy and let the Atheifl tell me which of all 
thefe places are filent, and fay nothing of a God. Thofe that are moft 
dumbwillatleaftcompromife with the reft, that all things are by the 
guidance and determination^ ( let the Matter move as it will ) or at leaft 
by the allowance and approbation , of a Knowing Principle. As a Mafon 
that makes a wall, fometimes meets with a/<>«(? that wants no cutting, 
and fo only approving of it, he places it in his work : and a piece of 
Timber may happen to be crack'd in the very place where the Carpenter 
would cleave it, and he need notclofeit firft, that he may cleave it afun- 
der afterwards. Wherefore if the mere j^/t^^/^w of the Matter c^'ai.ot 
any rude general thing of good confequence , let it ftandas allowable: 
But we fliall find out alfo thofe things which do fomanifeftly favour of 
Defign and Counfel,that we cannot naturally withhold our afTentjbut muft 
fay There is a God. 

2. And now let us betake our felves to the fearch, and fee if all things 
benot foasour Rcafon would defire them. And to begin at the Top 
firft, even thofe rudely- fcattered Mountains, that feem but fo many Wens 
and unnatural Protuberancics upon the face of the Earth, if you confider 
but of what confequence they are, thus reconciled you may deem them 
ornaments as well as ufeful. 

For thefe are Nature's StiHatories , in whofe hollow Caverns the 

afcending vapours are congealed to that univerfal Aqua vit^y that good 

fre(h-water, the liquor of life, that fuftains all the living Creatures in the 

world, being carried along in all parts of the Earth in the winding Cha- 

nels o{ Brooks and Rivers. Geography would make it good by a large in- 

du(ftion. I will onely inftance in three or four ; Ana and Tagm run from 

Sierra Molina in Spain^Rhenuf, Padtts and Rhodanus from the Alps^ Tanais 

from the Riphean, Garumna from the Pyrenean MounvAns, Achelotes from 

Pindus, Hebrus from Rhodope, Tigris from Niphates, Orontes from Liba- 

nus^ and Euphrates from the Mountains of Armenia.^ and fo in the reft. 

But I will not infi ft upon this ^ I will now betake my felf to what doth 

more forcibly declare an Eye of Providence diieAing and determining, 

as well as approving of, the refults of the fuppofed agitation of the parts 

qS.\\\z Matter, 

3. And that you may the better feel the ftrength of my Argument, 
let us firft briefly confider the Nature of Man, what Faculties lie hath, 
andin what order he is in refpeft of the reft of the Creatures. And,in- 
dced, though his Body be but weak and difarmed, yet his inward abili- 
ties oiReafon and Artificial contrivance is admirable. He is much given 
to Contemplation, and the viewing of this Theatre of the world , to traf- 
fickand commerce with forein Nations, to the building of Houfes and 
ShipSjto the making curious inftruments of Silver, Brafs or Steel, and the 
like : in a word, he is the flower and chief of all the produds of Nature 

upon 



C H A p . 1 1 1. Jn Antidote agahifl Athetfm. xp 

upon this Globe of the Earth. Now if I can fhew, that there are defigns 
laid even in the loweft and vileft produ(5ts of Nature that refped Man the 
higheft of all, you cannot deny but that there is an Eye of Providence that 
refpedleth all things, and pafleth very fwiftly from the Top to the 
Bottom, difpofing all things wifely. 

4. I therefore now demand, Man being of this nature that he is, whe- 
ther thefe noble Faculties of his would not be loft and fruftrate, were 
there not Materials to exercife them on. And in the fecond place, I defire 
to know, whether the rude confufed Agitation of the particles of the 
iv/rfff^-r do certainly produce any fuch Materials fit for Man to exercife 
his skill on, or no: that is to fay, whether there were any NccefHty 
that could infallibly produce parries of Stone in the Earth, which are 
the chief Materials of all the Magnificent Structures of building in the 
world ; and the fame oi Iron and Steely without which there had been no 
ufe of thefe Stones ; and then oi Sea-Coal and other neceflary Fetvel^ fie 
for theworkingor melting of thefe Metalls -, and alfo of Timber-Trees, 
for all might have been as well brufh-wood and flirubs, and then affuredly 
there had been no fuch convenient shippings whatever had become of 
other buildings : and fooftheZ,W-/?(?«f, that great help to Naviga- 
tion, whether it might not have lain fo low in the Earth as never to have 
been reached by the induftry of Man 5 and the fame may be Htidalfoof 
other Stones and Metalls^ that they being heavieft, might have lain 
loweft. Afturedly the agitated Matter^ unlefs there were fome fpecial 
over-powering guidance over it , might as well have over flipt thefe ne- 
ceflary ufeful things as hit upon them : But if there had not been fuch a 
Creature as Man , thefe ve; y things themfelves had been ufelefs, for none 
oi i\\t brute Be afis makeufe of fuch commodities. Wherefore unlefs a 
man will doe enormous violence to his Faculties, he muft conclude, that 
there is a contrivance oi Providence and Counfel in all thofe things, which 
reacheth from the beginning, to the end, and orders all things fvveetly : 
and that Providence forefeeing what a kind of Creature (he would make 
Man^ provided him with inaterials from whence he might be able to adorn 
his prefent Age,and furnifh Hiftory with the Records of egregious ex- 
ploits both of Arc and Valour. 

5. But without the provifion of the forenamed Materials, the Glory 
and Pomp both of War and Peace had been loft. For men in ftead of 
thofe magnificent Buildings which are feen in the world, could have had 
no better kind of dwellings then a bigger fort of Bee-hives orBirds-nefts, 
made of contemptible fticks, and ftraws, and durty morter. And in ftead 
of the ufual pomp and bravery of War, wherein is heard the folemn 
found of the hoarfe Trumpet, the contagious beating of the Drum, the 
neighing and pranfing.of the Horfes, clattering of Armour, and the terri- 
ble thunder of Cannons -, to fay nothing of the glittering of the Sword 
and Spear, the waving and fluttering of difplayed Colours, the gallantry 
of Charges upon their well-managed Steeds, and the like: I fay, had it 
not been for the forenamed provifion of Iron^ Steel and BraJ^^ and fuch 
like neceflary Materials, in ftead of all this glory and folemnity there had 
been nothing but howlings and flioutings of poor naked men, belabouring 

E 4 one 



to An Antidote a^atnfi Atheijm. Book II. 

one another with fnag'd flicks, or dully falling together by the ears at 
Fifti-cufFs. 

6. Befides this, Beafts being naturally armed^ and men naturally »»xr- 
medmih any thing fave their Rea[on^ 2nd Reafonhti^g ineflfedual having 
no materials to work upon • it is plain, that that which made Men^ Beafts 
and Met alls ^ knew what it did, and did not forget it felf in leaving Man 
deftitute of natural Armature, having provided Materials, and giving 
him wit and abilities to arm himfelf , and fo to be able to make his party 
good againft the moft fierce and ftouteft of all living Creatures whatfo- 
ever •, nay indeed, left him unarmed on purpofe,that he might arm him- 
felf, and exercife his natural wit and induftry. 



C H A P. I V. 

I , DiftinSiion of Land and Sea not without a Providence, a. As alfo 
the Confluence of the Sea- Water that it can bear Ship, 3. The great 
convenience and pleafffre of Navigation. 4. The admirable train ef fit 
Provifions in Nature for the gratifying the Wit of man in fo concerning a 
Cttrioftty. 

1 , LJ Aving thus pafTed over the Hills^ and through the Woods & hollow 
•*^ Entrails of the Earthy let us now view the wide Sea alfo, and fee 
whether that do not inform us that there is a God-^ that is , whether 
things be not there in fuch fort as a rational Principle would either order 
or approve , whenas yet notwithftanding they might have been other- 
wife. And now we are come to view thofe Campos natantes, as Lucretius 
calls them, that vaftChampain of Water, the ocean -^ I demand firft, 
Whether it might not have been wider then it is,even fo large as to over- 
fpred the face ofthe whole Earth, and fo to have taken away the habi- 
tation of Men and Beafts. For the wet particles might have eafily ever 
mingled with the dry, and fo all had either been Sea or j^ag-mire, 

2. And then again , though this diftin(aion of Landztidi Sea be made, 
Whether this watry Element might not have fallen out to be of fo thin a 
conliftency as that it would not bear Shipping •, for it is fo far from im- 
jofTibility, as there be de faHo in Nature fuch waters, as the River Sila4^ 
or example, in India. And the waters oiBoryfihenes are fo thin and light, 
that they are faid to fwim upon the top of the Stream of the River By- 
panis. And we know there is fome kind ofwoodfo heavy that it will 
fink in any ordinary kind of water. 

I appeal therefore to any mans Reafon, whether it be not better that 
there (hould be a diftindion of Landmd Sea, then that all (liould be mire 
or water ; and whether it be not better that the Timber-trees afford wood 
fo light that it fwim on the water, or the water be fo heavy that it will 
bear up the wood, then the contrary. That therefore which might have 
been otherwife, and yet is fettled according to our own hearts wifh, who 

are 



I 



Chap. IV. An Antidote a^ainH AtheifM. jf 



are knowing and rational Creatures, ought to be deemed by us as efta- 
blifhed by Cotmfel and Reafon. 

3. And the clofer we look into the bufinefs, weftiall difcern more evi- 
dent foot-fteps oi Providence in it : For the two main properties of Man 
being Contetnflation^ and Sociablene^ or love of Convcrfe, there could 
nothing fo highly gratifie his nature as power of Navigation^ whereby 
he riding on the back of the waves of the Sea^ views the wonders of the 
Deep, and by reafon of the glibnefs of that Element, is able in a compe- 
tent time to prove the truth of thafe fagacious fuggeftions of his own 
Mind •, that is, whether the Earth be every way round^ and whether there 
be any Antipodes^ and the like -, and by cutting the v/£quins£iial tive^ 
decides that controverfie of the habitablenefs ottht Torrid Zone ^ or ra- 
ther wipes out that blot that lay upon Divine Providence, as if fo great a 
(hare of the world hadjjeen loft by reafon of unfitnefs for Habitation. 

Befides, the falling u^on Jlrange Coajls, and difcovering men of fo great 
a diverfity of manners from our felves, cannot but be a thing of infinite 
fleafure and advantage^ to the enlargement of our thoughts from what 
we obferve in their Converfation, Parts and Policy. Adde unto this the 
fundi y Rarities of Natme^ and Commodities proper to feveral Countreys,, 
which they that ftay at home enjoy by the Travels of thofe thatgoe 
abroad, and they that travel grow rich for their adventure. 

4. Now therefore Navigation being of fo great confeqoencc to the 
delight and convenience of humane life, and there being both wit and cou- 
rage in man to attempt the Seas^ were he but fitted with right Materials 
and other advantages requifite: when we fee there is fo pat a provifion 
made for him to this purpofe in large Timber^ for the building of his 
Shif •, in a thick Sea-rvater, fufficient to bear the Shifs, burthen 5 in the 
Magnet or Load-flone^ for his Compafs ; in the fteady and parallel dire- 
Bton of the Axis of the Earth, for his Cynofura ^ and then obferving his 
natural mt and courage to makeufe of them, and how that ingenitedefire 
of knowledge and converfe^ and of the improving of his own parts and 
happinef^ ftir him up to fo notable a defign ; we cannot but conclude 
(rom fttc ha train of Caufes fo fitly and cohgruoufly complying together. 
That it was really the counfel of an Univerfal and Etef-nal Mind^ that 
hath the over feeing and guidance of the whole frame of Nature, that 
laid together thefe Caitfes fo carefully and wifely; that is, we cannot 
but conclude That there is a God, 

And if we have got fo faft foot-hold already in this Truth by the con- 
fiderationoffuchP^<eww^»4ia theworld that feem more /«<sfe and ^^- 
neral^ what will the contemplation of the more particular and more 
/••///ifi pieces of Nature afford in regetubles. Animals^ znd the Body of 
Man ? 



CHAP. 



An Antldou cLgainfl Atheifm. Book II. 



CHAP. V. 



I, That the Form and Beauty,Seed rfWSignature o/Plants are Argument i 
of a Providence. 2. That though the mere motion of the Matter might 
fr,odtice certain Meteors^ as Haile, Snow, Ice, ^c. yet it will not follow 
that the fame is the adequate caufe ^/Animals and Plants. 3. That it 
tvere no great botch nor gap in Nature, if feme more rude Phienomena 
were acknervledgedthe Refults of the mere Mechanical Motion of Matter. 
4. That the Forme and Beautj of Flowers and Plants are from an higher 
Principle. 5. That there is fuch a thing as Beamy, and that it is the 
objeB of our Intellectual Faculties, 6. From whence it fellows^ that 
the beautiful Formes and Figures of Plants and Animals are from an 
Intellectual Principle. 

i.tjritherto we have onely confidered the more rude and carelefs 
■*• •"■ ftrokes and delineaments of Divine ProwWf»« in the world, fet 
out in thofe more large Phenomena of Day and Night, Winter and 5«»?- 
mer. Land and Sea, Rivers, Mountains, Metalls, and the like^ we now 
come to a clofer view of God and Nature in Vegetables, Animals, and 
Man. 

And firfl o^ vegetables, where I fhall touch only thefe four heads, their 
Form and Beauty, their Seed, their Signatures, and their great W/f as well 
for Medicine as Suftenance. And that we may the better underftand the 
advantage we have in this clofer Contemplation of the works of Nature, 
we are in the firft place to take notice of the condition of that Subftance 
which we call 3//»«fr, how fluid and flippery and undeterminate it is of 
itfelf-, or if it be hard, how unfit it is to be chang'd into any thing elfe. 
And therefore all things rot into a moifture before any thing can be ge- 
nerated of them, as we foften the wax before we fet on tha Seal. 

2. Now therefore, unlefs we willbefo foolifh, as, becaufe the uni- 
form motion of the Aire, or fome more fubtile corporeal Element, may 
fo equally comprefs or bear againft the parts of a little vaporous moifture, 
as to form it mto round drops ( as fome fay it doth in the Dew and other 
Experiments ) and therefore becaufe this more rude and general Motion 
can doe fomething, conclude that it does all things ; we muft in all Rea- 
fon confefs that there is an Eternal Mind, in virtue whereof the Matter is 
thus ufefully formed and changed. 

But mere rude and undire(ited Motion , becaufe naturally it will have 
fome kind of Refults, that therefore it will reach to fuch as plainly imply 
a wife contrivance oiCounfel, is fo ridiculous a Sophifm, as I have already 
intimated, that it is more fit to impofe upon the inconfiderate Souls of 
Fools and Children, then upon men of mature Reafon and well exercis'd 
in Philofophy. Admit that Ham and Snow and wind and Hail and Ice, 
and fuch like Meteors, may be the products oi Heat and Cold, or of the 
Motion and Eeji of certain fmall particles of the Matter -, yet that the 

ufeful 



C H A p. V. , Jn Antidote againft Atkifni. 5 ^ 



iifcful and beautiful contrivance of tlie branches ^flowers tud^ fruits ot Plants 
flinuldbefo 1.00 ( to fay nothing yet of the bodies of Eirds^ Fijhes^ Eeafts 
and Men) is as ridiculous and fupine a Colledion, as to infer that, becaufe 
mere Heat and CoU does [often and harden Wax, and puts it into fome 
fliape or other , that therefore this mere Heat znd Cold, or Motion 3ind - 
Jlejf, without any Art and diredion, made the Silver Seal too, and gra- 
ved upon it fo amoudy Come Coat of Arms, or thefhapeof Come Birds 
or Beafis, as an Eagle, a Lion, and the like. Nay, indeed, this inference 
is more tolerable far then the other, thefeeffeds oiArt being more eafie 
and lefs noble then thofe others oi Nature. 

3. Nor is it any botch or gap at all in the works of Nature, that fome 
particular VhAnomcna be but the eafie refults of that general Motion com- 
municated unto the iv/4«fr from God, others the efFed:s of more curious 
contrivance, or of the divine Art or Reafon (for fuch are the Xoyi asi^iAg.- 

THtol, the * R&tiones Seminales) incorporated in the Matter, efpecially the * Concerning 
Matter it felf being in fome fort vital 5 elfe it would not continue the thefe ^<z:/ow« 
Motion that it is put upon, when it is occafionally thi: or the other way wSerthey be 
moved : and belides, the Nature of God being the moft perfed: fulnefs diftinft, or one 
of Life that is poflTibly conceivable, it is very congruous that this outmofl r^t°^r"^" "''P'" 
and remotefl (hadow of himfelf be fome way, though but obfcurely, vital, fee Book. 3. c. ' 
Wherefore things falling off by degrees from the higheft Perfedion, it '^'='n' ij- '" 
will be no uneven or unproportionable ftep, if defcending from the Top 0/ rfcc /w'Ijw- 
of this outward Creation, Man, in whom there is a principle of more fine txihy of the 
and reflexive Reafon, which hangs on, though not in that manner, in the ■^'"''• 
more perfetfl kind of Brutes,asSenfealfo, loth to be curb'd within too 
narrow compafs, lays hold upon fome kinds of Plants, as in thofe fundry 
{onso( Zoophyta, ( but in the reft there are no further foot-ftepsdifco ■ 
vered ot an Animadverfive form abiding in them, though there be the 
effeds of an Inadvertent iorm ( AoV©- IwXf^ ) of materiated or incorpo- 
rated Art or Seminal Reafon : ) I lay, it is no uneven jot, to pafs from 
the more faint and obfcure examples of Sfermatical life to the more con- 
fiderable efFeds oi general Motionin Minerals, Met alls., and fundry iv/(?- 
teors, whofe eafie and rude fliapes may have no need of any Principle of 
Life, or Spermaticalform diftuiia from the Re/l or Motion of the particles 
o{ the Matter, 

4. But there is that Curiofity of Form and Beaitty in the more noble 
kind oi Plants, bearing fuch a futablenefs and harmony with the more 
refined fenfe and fagacity of the Soul of Man , that he cannot chufe ( his 
Intelleifual Touch being fo fweetly gratifi'd by what it deprehends ia 
fuch like Objeds ) but acknowledge that fome hidden Caufe , much a- 
kin to his own nature, that is IntelleSfttal, is the contriver and perfeder 
of thefe fo pleafant fpedaclcs in the world. 

5. Nor is it at all to the pnrpofe to objeft , that this bufinefs oi' Beauty 
and Comelinef oi proportion is but a conceit, becaufe fome men acknow- 
ledge no fuch thing, and all things are alike handfome to them, who yet 
notvvithftanding have the ufeoftheirSyw as well as other folks. For, I 
fay, this rather makes for what we aime at, that Pulchritude is con- 
veigh'd indeed by the outward Senfes unto the Soul, but a more Intel- 

leBtid 



tfA An Antidote agahij]; Athe'ifm. Book II. 

lectud Faculty is that which rehflies it •, as a Geometrical Scheme is let in 
by the ^j'f^, but the Demonftration isdifcern'd byi?f4/o». And there- 
fore it is more rational to affirm, that fome IntelUchial Prwciple was the 
Author of this Fulchritude of things, then that they fhould be thus 
fafliion'd without the help of that Principle. And to fay that there is no 
fuch thing as Pulchritude^ becaufe fome mens Souls are fo dull and ftupid 
that they reliili all Objects alike in that refped ; is as abfurd and ground- 
lefs, as to conclude there is no fuch thing as Reafon and Demonftratiort^ 
becaufe a natural Fool cannot reach unto ir. But that there is fuch a 
thing as Beanty, and that it is acknowledged by the whole generations of 
men to be inTrees, Flotvers and Fruits , the adorning and beautifying of 
Buildings in all Ages is an ample and undeniable Teftimony. For what 
is more ordinary with them then the taking in Flowers and Fruitage for 
the garnifliing of their work < Befides, I appeal to any man that is not 
funk into fo forlorn a pitch of Degeneracy, that he is as ftupid to thefe 
things as the bafeft of Beafls, whether, for example, a rightly-cut T'efr4- 
edrum^ Cube ox Icofae drum have no more pulchritude m tliem^ then any 
rude hrokefijlone lying in the field or high- ways ; or to name other /(j//W 
Figures, which though they be not Regular, properly fo called, yet have 
a fettled idea and Nature, as a Coi^e^ Sphear ox Cylinder^ whether the 
fight of thefe do not gratifie the minds of men more, and pretend to 
more elegancy of fliape, then thofe rude cuttings or chippings o'i free- 
fone that fall from the Mafon's hands, and ferve for nothing but to fill 
up the middle of the Wall, and fo to be hid from the Eyes of Man for 
their iiglinefs. And it is obfervable, that if Nature (hape any thing near 
this Geometrical accuracy, that we take notice of it with much content 
and pleafure : as if it be but tyizCCiy round ( as there are abundance of 
fuch flones found betwixt two hills in Cuba , an Ifland of America) or er- 
dinately ^inquangular^ or have the fides but Parallel^ though the An- 
gles be unequal, as is feen in fome little ftones, and in a kind of Alabafter 
found here in England -^ thefe flones, I fay, gratifie our fight, as having a 
nearer cognation with the Soul of Man, that is Rational and Intelledual, 
and therefore is well pleafed when it meets with any outward Objeifl that 
fits and agrees with thofe congenite Ideas her own nature is furniflied 
with. Vox Symmetry ^ Equality and Correjpondency of parts, is the difcern- 
laentof Re afon^ not theObjed of Senfe, as I have heretofore proved. 

6. Now therefore it being evident that there is fuch a thing as Beauty, 
Symmetry and Comelinej? of Proportion ( to fay nothing of the delightful 
mixture oi Colours) & that this is the proper Objedl of the Underftanding 
and Reafon, ( for thefe things be not taken notice of by the Beafis ) I 
think I may fafcly infer, That whatever is the firft and principal Caufc of 
changing the fluid and undeterminated Ji/4«fr intofhapes fo comely and 
fymmetrical,as wefeein Flowers znd Trees, is znUnderJianding Prin- 
ciple, and knows both the nature of man, and of thofe Objeds he offers 
to his fight in this outward and vifible world. For thefe things cannot 
conrie by chance, or by a multifarious attenpt of the parts oi the Matter 
upon themfelves-, for then it were likely that the species of things 
(though fome might hit right, yetmoft) would be maim'd and ridicu- 
lous j 



Chap. VI. An Antidote am'mfl Atheifm. cc 



lous •, but now there is not any ineptitude in any thing, which is a fign 
that the fluidnefs ofthe Matter is guided and determined by tlie over- 
powering counfel o'i^nEterjta.l Mind^ that is,ofaGod. 

IFit were nor needlefs, I might now inlhnce in fundry kinds o^Flowers^ 
Jjerbs mA Trees : biitthefe Objeds being fo obvious, and every mans 
phatify Heing branched with the remembrance of if f|/fj-. Marigolds, Gilly- 
florvers^ Pionjes^ Tulips^ Panfies^ PrimrofeSy the leaves and clujiers of the 
Vine^ and a thoufand iuchlike, of all which they cannot but conlefs, that 
there is in them beanty and Jymmetry and grateful proportion •, I hold it 
fuperfiuous to weary you with any longer Indudion, but {hall pafsonto 
the three Confiderations behind, of their Seed^ Signatures zndU fefulne/^ 
and (liall pafs through them very briefly^ the Oblervables being very or- 
dinary and eafily intelligible. 



CHAP. VI. 

I, Providence argued from the Seeds of Plants. 2. Jn objeifion anfwe- 
red concerning fttnkingWeeds dnd poifonouf Plants, 3. T^r Signature 
of Plants an argument of Provjidence. 4. Certain In fiances of Sigmt- 
tures. 5. An Anfrver to an obje^ion concerning fuch Signatures in 
Plants as cannot referre tt Medicine. 

I. T Say therefore, in that eVery Plant has its Seed, it is an evident fign 
■* of Divine Providence. For it being no neceflary Refult of the 
Motion of the Matter ^ as the whole contrivance of the Plant indeed is not, 
and it being of fo great confequence that they have Seed for the conti- 
nuance and propagation of their own Species^ and for the gratifying of 
mans Art alfo, induftry and necefllties (for much of Husbandry and 
Gardening lies in this) it cannot but be an Ad of Co««/J'/ to furnirti the 
feveral kinds of fiants with their Seeds^ efpecially the Earth being of 
fuch a nature, that though at firft for a while it might bring forth all 
manner of P/4»/^/, (asfome will have it alfo to have brought forth all 
kinds oi Animals) yet at laft it would grow fo fluggiOi, that without the 
advantage of thofe fmall compendious Principles ofgeneration, the grains 
oiseed^ it would yield no fuch births j no more then a Pump grown dry 
will yield any water, unlefsyou pour a little water into it firft, and then 
for one Bafonful you may fetch up fo many Soe-fuls- 

2, Nor is it material to objed, That (linking Weeds md poifonotts 
Fiants bear Seed too as well as.the mo{\ pie afant3iadmo(iufeful: For 
even thofe (linking Weeds and poifonous Plants have their ufe. For firft, 
the In uftry ot Man is exerciled by them to weed them -out where they 
are hurtful. Which reafon if it feem (light , let us but confider , that if 
humane Induftry had nothing toconflid and ftrijggle with, the fire of 
mans Spirit would be half extinguifli'd in thefleih-, and then weftiall 
acknowledge that that which I hav^,aHedeed is, not fp contemptible nor 
invalid. .. „:.!, , 

•' F But 



c 5 Jn Antidote agci'mjl Atheifm, Book II, 



But fecondly, who knows but it is fo with poifonous Plants as vul- 
garly is phanfied concerniog Teads and oxhox^diionons Serpents^ that 
they lick the venome from off the Earth c" fo poifonous Plants may well 
draw to them all the maUgn juice and nourifliment, that the other niay 
be more pure and defaecate s as there are Receptacles in the Body of Man 
and Emunftories to drain them of fupcrfluousCholer, Melancholy, and 
the like. 

But laftly, it is very well known by them that know any thing in Na- 
ture and Phyfick, that thofe Herbs that the rude and ignorant would call 
Weeds are the Materials of very foveraign Medicines 5 that Acoaitum 
hyemale or Winter-rvolfs-bane^ that otherwife is rank poifon, is reported 
to prevail mightily againft the bitings of Vipers and Scorpions, which 
Crollius aflenteth unto ^ and that that Plant that bears death m the very 
name of it, Solanum lethiferum^ prevents death by procuring fleep, if it be 
rightly apply'd in a Feaver. Nor are thofe things to be deemed unpro- 
fitable whofe ufe we know not yet 5 for all is not to be known at once, 
that fucceeding Ages may ever hare fomething left to gratifie them- 
felves in their own difcoveries, 

3. We come now to the Signatures of Plants, which feem no lefs Ar- 
gument that the higheft Original of the works of Nature is fome Under- 
/landing Principle^ then thsit {ocaveM jtfovifion oi their Seed, Nay, in- 
deed, this refpefts us more properly and adequately then the other , and 
is a certain Key to enter Man into the knowledge and ufe of the Treafurcs 
of Nature. I demand therefore, whether it be not a very eafic and ge- 
nuine inference, from the obferving that feveral Herbs are marked with 
fome mark or j/^» that intimates their virtue , what they are good for, 
and there being fuch a creature as Man in the world that can read and 
underftand the(efigns and charaHers 5 hence to colled that the Authour 
both of Man and them knew the nature of them both : For it is like the 
Infcriptions upon Apothecaries Boxes, that the Matter of the Shopfets 
on that the Apprentice may read them ; nay, it is better , for here is in 
Herbs infcribed the very nature and »fe of them, not the mere name. Nor 
is there any neceflity that all ftiould be thus figned, though fome be ^ for 
the rarity of it is the delight : for otherwife it had been dull and cloying, 
too much harping upon the fame firing. And befides. Divine Providence 
would onely mitiate and enter mankind into the ufeful knowledge of her 
Treafures, leaving the refl to imploy our induftry, that we might not live 
like idle Loyterers and Truants • For the Theatre of the world is an 
exercifeofManswit, not ahiy Pelyanthea^ or book of Common places. 
And therefore all things are in fome meafure obfcure and intricate, that 
the fedulity of that divine Spark, the Soul of Man, may have matter of 
conqueft and triumph, when he has done bravely by a fuperadvenient 
affiftanceofhisCod. 

4. But that there be fome Plants that bear a very evident Signature of 

their nature and «/c, I fliall fully make good by thefe following inflances- 

Gapllm Veneris^ Poljtrichon or Maiden-hair^ tlie lye in which it is fod- 

den or infus'd is good to wafh the head, and make the Hair grow in thofe 

places that are more thin and bare. 

And 



C H A p. V I . An Antidote against Atheifm. r-^ 



natutis return 
internis. 



And the decodionof ^/wry, which area downy and hairy fruit is 
accounted good for the fetching again Hair that has fallen by the French 
Pox. 

The leaf of Brf/w, and oi Alleluia or Weod-Sonel, as alio the Roots of - 
AnthovA^ reprefent the Heart in figure, and are Cardtacal, 

Wall-nuts bear the whole ftgnature of the Head. The outward green 
Cortex anfwers to the Pericranium, and a fait made of it is Angularly good 
for wounds in that part ; as the kernel is good for the Brains, which it 
refembles. 

Umbilicus r^wfrif is powerful to provoke Luft, as Biofcondes affirms. 
Asalfo your feveral forts of Satyrions^ which have the evident refem- 
blanceof the genital parts upon them; * Aron efpecially, and all your " sunt qui pu- 
Orchijjes^ that they have given names unto from fome beaffs or other, as ""(■""''o^p^- 
CpoforchU, Orchu Mpdes.Tragorchis, and the like. The laft whereof, cjii^^f"" 
notorious alfo for its^54^//7; fmell, and tufts not unlike the beard of that Croil.de sig- 
lecherous Animal, is of all the reft the mofl: powerful Incentive to 
Luft. 

The leaves of //)i/'mc<?;? are very thick prick'd, or pink'd with little 
holes, and it is a fingular good wound- herb , as ufeful alfo for de-obftru- 
ding the pores of the body. 

Scorpieides^ Echium^ or Scorpion-graf^ is like the crooked tail of a 
Scorpion, and Ophioglofjum^ or Adders-tongue^ has a very plain and per- 
fed refemblance of the tongue ofa Serpent, as alfo ophiofcorodon oi the 
intire head and upper parts of the body ; and thefeare all held very good 
againft Poifon, and the biting of Serpents. And generally all fuch Plants 
as are fpeckled with fpots like the skins of Tz/'frj or other vcnemous 
creatures, are known to be good againft the ftings or bitings of theni, and 
are powerful Antidotes againft Poifon. ' ' 

Thus did Divine Providence by natural Hieroglyphicks read ftiort Phy- 
fick-Ledures to the rude wit of man, that being a little entred and en- 
gaged, he might by his own induftry and endeavours fearch out the reft 
himfclf; it being very reafonable that other Herbs that had not fuch 
Signatures might be very good for Medicinal ufes , as well as they 
that had. -■;;• 

5. But if any here objed , that fome Herbs have the refemblance of 
fuch things as cannot in any likelihood refer to Phyfick, as Geranium, 
Cruciata^ BurfaPAftoris, the Bee-Flower, Fly-Orchis^ and the like^ I fay, 
they anfwer themfelves in the very propofal of their Objedion : for this 
is a fign that they were intended onely for ludicrous ornaments of Na- 
ture, like the flourifhes about a great Letter, that fignifie nothing , but 
are made onely to delight the Eye. And 'tis fo far from being any incon- 
venience to our firft Progenitors, if this intimation of signatures did fail, 
that it caft them with more courage upon attempting the virtue of thofe 
that had no fuch Signatures at allj it being obvious for them toreafon 
thus. Why may notthofe Herbs haveMedicinal virtue in them that Have 
no Signatures, as well as they that have Signatures have no virtue anfwer- 
able to the /?^«j' they bear ^ which was a further confirmation to them 
of the former Conclufion 5 and ftiU a greater provocation of their in- 

F 2 duftry, 



eg An Antidote a^atnjt Atheijm. Book II. 

duftry, if they at any time light upon Signatures of a contrary effcft. 
And it was fufficient that thofe that were of fo prefent and great con- 
fequence as to be Antidotes againft Poifon, ( that ib quickly would have 
difpatch'd poor rude and naked Antiquity, ) or to help on the fmall be- 
ginnings of the world, by quickning and aftuating their phlegmatjck Na- 
tures to more frequent and effedual Venery ( for their long lives fliew 
they were not very fiery ) I fay, it was fufficient that Herbs of this kind 
were both fo obvious and fo legibly jf^wV with CharaSlers that fo plainly 
bewray'd their ufefull virtues, as is manifeft in your Satyrioas^ Ophioghf- 
f»m, and the like. But I have dwelt too long upon this Theory ; wee'l 
betake our felves to what follows, and what is more unexceptionably 
ftringent and forcing. 



C H A P. VII. 

I, That the Ufefulnefs of Plants argues a Frevidence, farticularly thofe 
that afford Timber. 2. Js alfofuch Herbs and Plants as ferve for Phy- 
HckforMenand Beafts. 3. of Plants pt for '^ooL ^. of the Co- 
lour of Graj? and Herbs , And of the Fruits of Trees. 5. The notable 
frevtftons in iVrf^«r^/<>r Husbandry /»»<!/ Tillage , with the univerfal 
Ufefulnef of Hemp and Flaxe. 6. The mar'vetiousUfefulnef? of the 
Indian Nut- Tree. 

1. \ A/E are at length come to the fourth and laft confideration of 
^ ' PUnts^viz.theirUfe znd Prof tablenef. We fliall fay nothing 
now of thofe greater Trees that are fit for Timber , and are the requifite 
Materialsforthe^»;W/»j-of Ships and magnificent Houfes, to adorn the 
Earth, and make the life of Man morefplendid and delegable; as alfo 
for the ereiling of thofe holy StruHures confecrated to Divine Worfhip, 
Amongft which we are not to forget that famous Edifice, that glorious 
Temple at ^erufalem , confecrated to the great God of Heaven and 
Earth : As indeed it was moft fit that He whofe Guidance and Provi- 
dence permitted not the ftrength of the Earth to fpend it felfinbafe 
gravel and pebbles in ftead of Quarries of Stone, nor in briars and brufh- 
woodinfteadofPines, Cedars and Oaks, that He fhould at fome time 
or other have the moft (lately magnificent Temples erededto Him that 
the wit and induftry of Man and the beft of thofe Materials could afford ; 
it being the moft futable acknowledgement of thanks for that piece of 
Providence that can be invented. And it is the very confideration that 
moved that pious King David to defignthe building of a Temple to 
the God of ifrael : See novs>^ fays he , Idrvellin a houfe of Cedar ^ hut the 
Ark of Cod dwelieth within Curtains. But, aslfaid, I will adde nothing 
concerning thcfe things, being contented with what I have glanced up- 
on heretofore. 
2. We will now briefly take notice of the Pro/r4/'/f»r/? of Plants for 

Phyfick 



Chap. V H. An Ajitidote againft Athelfin. ^^ 

Phyfick and Food^ and then pafs on to the confideration oi Animals. And~" 
as tor their Medicinal nits ^ the large Herbals that are every where to be 
had are fo ample Teftimonies thereof, that I have faid enough in but re- 
minding you of them. That which is moft obfervable here is this that 
brute Beajls have fome fhare in their virtue as well as Men. For the Toad 
being overcharged with the poifon oi the Spider, as is ordinarily belie- 
ved, hath recourfe to the F/4»/-4»<f/<?rf/: the Weafel, when flie is to en- 
counter the Serpent, arms her felt with eating oi' Jlue : the Dog, when he 
is tick at the ftomach, knows his cure, talls"^to his Graf, vomits, and is 
well : the Swalleivs make ufe of Celandine , the Linnet of Euphrasia 
for the repairing of their 7?^^/ .• and the A([e, when he is opprefs'd with 
Melancholy, eats of the herb ^j^ /f «?■«»» or il//7rB74/(r, and fo eales him- 
felfofthefwellingofthe5/'/f(r«. And r/>^/7 reports of the r>;^4w«»/» 
Cretenfe or Cretian Dittany, that tht wild Goats eat it when they are (hot 
with darts or arrows -, for that Herb has the virtue to work them out of 
their body, and to heal up the wound, 

non ilUferis incognita Caprii 

Gramina , citm tergo valuer es h^fere fagitta. 

Which things I conceive no obfcureindigitationofPr<)a/;Wf«ff .• For 
they doing that by Inftind and Nature which men, who have free Rea- 
fon, cannot but acknowledge to be very pertinent and fitting ; nay, fuch 
that the skilfuUeft Phyfician will approve and allow 5 and thefe Crea- 
tures having no fuch reafon and skill themfelves as to turn Phyficians ; 
it mufl needs be concluded , that they are inabled to doe thefe things by 
virtue of that Principle that contrived them , and made them of that na- 
ture they are , and that that Principle therefore muft have Skill and 
Knowledge, that is, that it muft be God. 

3. We come now to the confideration of Plants as they afford Food 
both to Man and Beafts. And here we may obferve, That as.there was a 
general provifion oi Water, by fctting the Mountains and Hills abroach, 
from whence through the Sprmg- heads and continued Rivulets drawn 
together (that caufcd afterwards greater Rivers with the long winding 
diftributions of them ) all the Creatures of the Earth quench their thirft : 
fo Divine Providence has fprcd her Tahle every where, not with a juice- 
lefs green Carpet , but with fucculent Herbage and nouridiing Grafs,^ 
uponwhichmofl of the Beafts of the field do teed 5 and they that iz^d 
not on it, feed on thole that eat it, and fo the generations of them all are 
continued. 

4. But this feeraing rather necefjary then of choice, I will not infift 
upon it. For I grant that Connfel moft properly is there imply'd, where 
we difcern a variety and poffibility of being otherwife, and yet the Beji is 
made choice of. Therefore I will onely intimate thus much, That though 
it were neceflary that fome fuch thing as Gr^/fhouldbe, if there were 
fuch and fuch creatures in the world ; yet it was not at all neceffary that 
Cra/ and Herbs (hould have that Colour which they have 5 for they 
might have been rf^ or Tp/;f>^, or fome fuch Colour which would have 
been very oifcnfive and hurtful to our fight. But I will not infift upon 

F ? thefe 



5o An Antidote agalnfi Atheifm. Book II. 



thefe things; let us now confider the Pr^/Vj ofTrees^ where I think it 
will appear very manifeftly, that there was one and the fame Author both 
of Man and them, and that afiuredly he knew what he did when he made 
them. I'or could Jpples, and oranges ^iMxd Grapes^dnd Apricccks^and fach 
likefruit, be intended for 5^/7/?^ that hold their heads downward , and 
can fcarce look up at them, much lefs know how to reach them :" When 
we feed our Logs, we fet the dillior trencher on the ground, not on the 
Table. But you'lfay, Thatatlaft thefefruits will fall down, and then 
the Beafts may come at them. But one thing is, there are not many that 
deiire them, and fo they would rot upon the ground betore they be fpent, 
or be fquander'daway inamoment of time, as it might ca/ily fare with 
the moft precious of Plants, the Fine. But Man, who knows the worth 
of the Grape, knows to preferve it a long feafon ( for it is both eaten and 
drunk fome years after the vintage )as he does alfo gather thereft of the 
Fruits of the Earth, and layes up both for himfeii- and his Cattel. Where- 
fore it is plainly difcoverable, that Man's coming into the world is not a 
thing, o^ChaKceov Necefity, but a Defign, as the bringing of worthy 
Guefts to 3 well-furnilli'd Table. 

5. And what I have intimated concerning the r/«f, is as eminently, if 
not more eminently, obfervable in the ordinary kinds oi Grain, as Wheat 
and Early, and the like, which alfo, like the Vine, are made eitha Edible 
or Potable by Man's Art and Induftry. But that's not the thing that I 
care fo much to obferve. That which I drive at now is this 5 Th^t Bread- 
corn, that brings fo confidcrable increafe by Tillage and Hmbandrj, would 
fcarce be at all without it ; for that which grows wildly of it felf is worth ■ 
nothing : but it being fo wholefom and ftrengthning a food , that it 
(hould yield fo plentiful increafe, and that this fliould not be without hu- 
mane Art and Induflry , does plainly infinuate that there is a Divine 
Providence that intended to exercife the wit of Man in Husbandry and 
Tillage. Which we may the more firmly afTure our felves of, if we adde 
unto this the careful provifion of Infiruments fo exadly fitted out for 
this imployraent •, viz. the laborious Oxet and the flout, but eafily ma- 
nageable, Hor[e ; Iron for the plough-fhare, and Roaps for the horfe-gears 
to pull by. Audit isvery feafonable to take notice of this lafl, it be- 
longing to this confideration of the Frofitablenej^ of Plants. And I appeal 
to any body that will but take the pains a while to confider of what great 
ufe and confequence Cordage is in the affairs of Men, whether it was not a 
palpable A(5l of Providence to fend out fuch Plants out of the Earth 
which would afford it. For we can difcover no neceffity in Nature that 
there muft needs be fuch Plants as Hemp and Flax. Wherefore if we will 
but follow theeafie fuggeflions of free Reafon, we muft caft it upon Pro- 
vidence, which has provided Mankind of fuch a Commodity, that no lefs 
affairs depend upon then all the Tackling of Ships , their Sails and 
Cable-reaps, and what not -f and fo confcquently all forein Trafftck, and 
then thetranfportation of wood and ftone, and other neceffary materials 
for building, or the carriage of them by land in Wains and Carts, befides 
tiie ordinary ufe of P/k//^^ or other Engines for the lifting up of heavy 
weights, which the ftrcngth of Man without thefe helps would not eafily 

mafler •, 



Chap. VII. An Antidote againft Atheifm. Si 

mafler-, befides what I hinted before concerning the ui~e oi^ Cordage in 
flufh/idry, in plowing and carrying home rhc fruits of the Earth. The 
Ufes indeed of the fore-named Plants are fo univerfal, and take place fo in 
every affair of Man, that if it were lawful to be a little merry in fo ferious 
a matter, a man might not unfittingly apply that verfe of the Poet to this 
fo general a commodity. 

Omnia fimt homint tenuipendentiajilo ; 
thatall thebufineffes'of Mendo very much depend upon thefe little long 
fleaks or threds oi Hemp and fUx, Or if you will fay, that there may 
fome fcambling fliift be made without them in long chains of Iron, or fails 
of Woollen, and the like-, yet we feeing our felves provided tor infi- 
nitely better, are in all reafon to judge it to proceed from noworfea 
Principle then Divine Providence . 

6. I might now reach out to Exotick Plants^ fuch as the Cinnamon- 
tree, the Balfa;ne-txQe^ the Tree that bears the Nutmeg invelloped with 
the Mace^zs alio the famous Indian Nttt-zree^ which at once almoft affords 
all the Neceflaries of life. For if they cut but the twigs at Evening, there 
is a plentiful and pleafant Juice comes out, which they receive into Bot- 
tles, and drink inftead oUvine^ and out of which they extraifl fuch an 
jifjiua vita JUS is very fovereign againlt all manner of fickneflTes. The 
Branches and Boughs they make their Houfeso^; and the Body of the 
Tree, being very fpongy within, though hard without , they eafily con- 
trive into the frame and ufe ofthcir Canoes or Boats, The Kernel of the 
Nut ferves them for Breadznd Meat^ and the Shells for Cups to drink in 5 
and indeed they are not mere empty Cups^ for there is found a delicious 
cooling Milk in them. Befides, there is a kind of //^w/' that inclofes the 
Nut, of which they make Reaps and Cables^ and of the fineft of it Sails 
for their fhips : and the Leaves are fo hard and Hiarp- pointed, that they 
eafily make Needles or Bodkins of them, for ftitching their Sails, and for 
other necefl'ary purpofes. And that Providence may (hew her k\i benign 
as well as wife^ this fo notable a Plant is not reftrain'd to one Coaft of the 
world, as fuppofe the Eafl-Indies^ but is found alfo in fome parts oi Afri- 
ca^ and in all the Iflands of the Weft-Indies^ as Htfpaniola^ Cuba^ as alfo 
upon the Continent of Carthagena in Panama, Norembega, and feveral 
other parts of the New-found world. 

But I thought fit not to infift upon thefe things, but to contain my 
felf within the compafs of fuch Objeds as are familiarly and ordinarily 
before our eyes, that we may the better take occafion from thence to re- 
turn thanks to him who is the bountiful Authour of all the fupports of 
life. 



F4 



CHAR 



52 An Antidote aga'mjl Atheifm. Book IT 



CHAP. VIII. 

I . The defigncdUfefttlnef of kmm^Xsfor Man^ as in particular of the Dog 
.and the Sheep. 2. As alfo of the Oxe and other Animals. 5. of 
Mans fubdaing the Creatures to himfelf, 4. ofthofethat are at yet 
untamed. 5 . The excellent Ufefulne/ of the Horle. 6. The Ufefulnef 
offome Animals that are Enemies to fuch Animals as are hatefn^or 
noifome to Man. 

i.\j\T^ are now come to take a view of ih^nimxtoi Animals : 
' ^ In the contemplation whereof we (hail ufe much-what the 
fame Method we did in that oi Plants^ for we fliall confider in them alfo 
their Beauty^ their Birth, their Make and Fabrick ofbody, and UfefulneJS 
to Mankind. And to difpatch this laft firft 5 It is wonderful eafic and 
natural to conceive, that as almoft all are made in fome fort or other for 
humane ufes, fo fome fo notorioufly and evidently, that without main 
violence done to our Faculties we can in no wife deny it. As to inftance 
in thofe things that are moft obvious and familiar 5 When we fee in the 
folitary fields a Shepherd, his Flock and his Dog, how well they are fitted 
together ^ when we knock at a Farmer's door, and the firft that anfwcrs 
fhall be his vigilant Mafiiff, whom from his ufe and office he ordinarily 
names Keeper ; ( and I remember, Theophraftm in his charader Uifi d-^i- 
yuoA, tells us, that his Mafter when he has let the ftranger in, '^Xe^di- 
\>.iy^'^ \vy'xyi y taking his Jx^f by the fnout, will relate long ftoriesof 
his ufefulnefs and his fei vices he does to the houfe and them in it ; Out©- 
f uAaWij TO ^wpioy j^ t? omar ^ tss hS'ov, This is he that keeps the yard, the 
houfe and them within ) laftly, when we view in the open Champain a 
brace of fwift Crey-hounds courfing a good ftout and well-breathed Hare^ 
orapackofwell-tuned//e««</f and Huntfmcnon their horfe-backs with 
plcafuie and alacrity purfuing their game, or hear them winding their 
Horns near a wood fide, fo that the whole wood rings with the Echo of 
that Mufick and chearful yelping of the eager Dogs 5 to fay nothing of 
Duck- hunting, oi Fox-hunting , oi Otter-hunting, and a hundred more 
fuch like fports and paftimes, that are all performed by this one kind of 
Animal: I fay, when we confider this fo multifarious congruity and fit- 
nefs of things in reference to our felves, how can we withhold from infer- 
ring , That that which made both Dogs and Ducks and Hares and Sheep, 
made them with a reference to us , and knew what it did when it made 
them i And though it be poflible to be otherwife, yet it is highly im- 
probable that the flcfti of Sheep fliould not be defigned for food for men 5 
and that Dcgs^that are fuch a familiar and domeftick Creature to Man, 
amongft other pretty feats that they doe for him, fiiould not be intended 
to fupply the place of a Servitour too, and to take away the bones and 
fcraps, that nothing might be loft. And unlefs we fiiould expe(5l that 
Nature ftiould make Jerkins and Stockens grow out of the ground, what, 
could fiie doe better then afford us fo fit materials for C/<?4;^/>?g- as the 

WooS 



Chap. VIII. An Antidote againjl Athetfm. 52 



WbdR of the Sheep , there being in Man Wit and Art to make ufe of it i 
To fay nothing of the Silk-worm^ that feems to come into the world for 
no other purpofe then to furnifti man with more coftly cloathing, and to 
fpin away her very entrails to make him fine without. 

2. Again, When weviewthofe large Bodies of 0;c(r», what can we 
better conceit them to be, then fojnany living and walking powdring- 
Tubs, and that they have animAm fro Sale, as P/tilo fpeaks of Fifhes, that 
their life is but for Salt, to keep them fweet till we fhall have need to 
cat them -f Befides, their Hides afford us Leather for Shoes and Boots, as 
the Skins of other Beafts alfo ferve for other ufes. And indeed Man feems 
to be brought into the world onpurpofe that the reft of the Creation 
might be improved to the utmoft ufefulnefs and advantage : For were ic 
not better that the Hides of Beafts and their Flefh (hould be made fo con- 
fiderableufeofasto/fif^^andf/orf/AMen, then that theydiould rot and 
ftink upon the ground, and fall ftiort of fo noble an improvement as to be 
matter for theexercifeof the Wit of Man, and to afford him the neceffary 
conveniences of life :" For if Man did not make ufe of them, they would 
either dye of Age, or be torn apieces by more cruel Mafters. Wherefore 
we plainly fee that it is an A61 of Reafon and Coitnfel to have made Man, 
that he might be a Lord over the reft of the Creation, and keep good 
quarter among them. 

3. And being furnifli'd with fit Materials to make himfelf Weapons, 
as well as with natural Wit and Valour, he did bid battel to the very 
fierceftof them, and either chafed them away into folitudesand defarts, 
or elfe brought them under his fubjedion, and gave laws unto them; 
under which they live more peaceably and are better provided for ( or at 
leaft might be, if Men were good ) then they could be when they were left 
to the mercy oi the Lion, Bear 01 Tiger . And what if he do occafionally 
and orderly kill fome of them for food f their difpatch is quick, and fo lefs 
dolorous then the paw of the Bear, or the teeth of the Lion, or tedious 
Melancholy and fadnefs of old Age, which would firft torture them, and 
Chen kill them, and let them rot upon the ground ftinking and ufelcfs. 

Befides, all the wit and Philofophy in the world can never demon- 
ftrate, that the killing and flaughtering of aBeaftisanymore then the 
ftriking of a Bufli where a Bird's Neft is, where you fray away the Bird, 
and then feize upon the empty Neft. So that if we could pierce to the 
utmoft Catajlrophe of things, all might prove but a fragick- Comedy. 

4. But as for thofei?f^c// that have fled into tht Mountains andz>tf- 
[arts, they are to us a very pleafant fubjeft of Natural Hiftory 5 befides, 
We ferve our felves of them as much as is to our purpofe : and they are 
not onely for Ornaments! of the Univerfe , but a continual Exercife of 
Mans Wit and Valour when he pleafes to encounter. But to exped and 
wiih that there were nothing but fuch dull tame things in the world that 
will neither bite nor fcratch, isasgroundlefsandchildiflias to wifluhere 
were no Choler in the body, nor Fire in the univerfal compafs of Nature. 

5. I cannot infift upon the whole refult of this war, normuft forget 
how that generous Animal the Ho^/f hadatlaft the wit to yield himfelf 
Upj to his own great advantage and ours. And verily he is fo fitly made 

for 



^^ An Jntidote a^aijifi Atheifm. Book II. 

for us, that we might juflly claim a peculiar right in him above all other 
Creatures. When we obferve his patient fervice he does us at the Plough^ 
Cart, or under the Pack-faddle, his (peed upon the high-way in matters of 
importance , his dociblenef and defire of glorj and frai[e , and confe- 
quently his notable atchievements in War, where he will I'nap the Spears 
apieces with his teeth, and pull his Riders Enemy out of the Saddle -, and 
then that he might be able to perform all this labour with more eafe, that 
his Hoofs are made fo fit for the Art of the Smith ^nd that round arma- 
ture ot Iron he puts upon them ^ it is a very hard thing not to acknow- 
ledge , that this fo congruous contrivance of things was really from a 
Principle of Wifdome and Cottnfgl. 

6. There is alfo another confideration of Animals and their UfefttlneJ?, 
in removing thofe Evils we are pefter'd with by reafon of the abundance 
offome other /'«ri/»/ Animals, fuch as are M^r^ and Rats, and the like; 
and to this end the C^^ is very ferviceable. And there is miheWefi- 
Jndies a Beajl in the form of a Bear , which Cardan calls Ur[tts Formica- 
riui, whofe very bulinefs it is to eat up all the Ants, which fome parts of 
that Quarter of the World are fometimes exceflively plagued withall. 

We might adde alfo fundry Examples of living creatures that not one- 
ly bear a fingular good affection to Mankind, but are alfo fierce Enemies 
to thofe that, are very hurtful and cruel to Man : and fuch are the Lizard, 
an Enemy to the Serpent ; the Dolphin, to the Crocodile 5 the Horfe, to 
the Bear •, the Elephant, to the Dragon, &c. But I Uft not to infift upon 
thefe tilings. 



CHAP. IX. 

I, Ths'^Qmx.y of fever al brute Animals. 2, The goodly Statelinef of the 
Horfe. 3. That the Beauty of Animals argues their Creation from an 
Intellectual Principle. 4. The difference of S^y^^^ a Demon(^ration of 
Providence. 5. That this difference is not by Chance. 6. An object ion 
anfwered concerning the Eele. 7. y4 not her anfrvered, taken from the 
confideration of the fame careful provifion of difference of Sexes in viler . 
Animals. 8. of Filhes and Birds being Oviparous. 9. of Birds 
building their Nejls and hatching their Eggs. 10. An objection an- 
frvered concerning the Oftrich. 11. That the Homogeneity of that 
Cryflalline liquor rvhich is the immediate Matter of the generation of 
Animals implies a Subjlance Immaterial or Incorporeal in Animals thus 
generated. 12, An Anfveer to an Elufton of the foregoing Argument. 

1. T Return now to what I propofed firft, the Beauty oiWmgCrti- 
-■- tures: which though the courfe-fpirited ^/;(>f//?will not take no- 
tice of, as relifliing nothing but what is fubfervient to his Tyranny or 
Luft • yet I think it undeniable but that there is comely Symmetry and 
Beautifulnef in fundry living Creatures, a tolenhkuMul Proportion of 

parts 



C H A p . I X. An Antidote ag<^inj} Athcifm. 65 



pArts in all. For neither are all men and women exquifitely handfomCj 
indeed very few , that they that are may raife the greater admiration in 
the minds of men , and quicken their natural abilities to brave adventures 
either of Valour or Poetry : But as for the brute Ocatures, though 
fome of them be of an hateful afpedl, as the Toad, the Sivine, and the 
jiat -^ yet thefearebut like Dz/c^r^^/ in Mufick, to make the fucceeding 
chord goe ofFmore pleafantly ; as indeed moft of thofe momentany In- 
conveniences that the life of Man ever and anon meets withal), they do 
put but a greater edge and vigour upon his Enjoymen(;j?. 

2. But it is not hard to find very many Creatures that are either x«Aa 
^prifAttla, , or dsfta , as the Philofopher diftinguiihes, that are either very 
goodly things and beautiful, or at leaft elegant and pretty -, as moft of your 
£trds are. But for S'tatelinef & Ma jejiie, whit is comparable to a Horfe ? 
whether you look upon him iingle, with his Mane and his Tail waving, 
in the wind, and hear him courfing and neighing m the paftures ; or whe- 
ther you fee him with fome gallant Hires on his back, performing grace- 
fully his ufefuU poftures, and praftifing his exploits of War 5 who can 
withhold from concluding that a ProvidencehroM^ht thefe two together, 
that are fitted fo well to each other, that-they feem but one corapleat 
Spedacle of Nature •: which impofed upon the rude people near Thejjalyt 
and gave the occafion of the fabulous Centaurs, as if they had been one 
living Creature made up oi Horfe and Man. 

3. That which I drive at is this, Therebtiag that Coedline/in thebo- 
diesof Animals, zs\ntheOx^Crey-houndan6 Stag', or that JI/<i;>/?;> and 
Statelinef, asm the lion, the Horfe, the Eagle and Cock ■, or that grave 
Awfulnef? , as in your bcft breed of Mafiiffs ; or Elegancy and Prettineff 
as in your lelTer Dogs, and moft forts of Birds 5 all which are feveral 
Modes o{ Beauty, and Beauty being an intelle(ilual Objc(5l, as Symmetry 
and Proportion is ( which I proved fufficiently in what I fpake concerning 
the Beauty of Plants :) That which naturally follows from all this is. That 
the Author or Original of thefe Creatures which are deemed beautiful^ 
muft himfelf be Intellectual, he having contrived fo grateful Objedls to 
the Mind or Intellecft of Man. 

4. After their Beauty, let us touch upon their Birth or manner of Pre- 
pagation. And here I appeal to any man, whether the contrivance of 
Male and Female in living Creatures be not a genuine EfFeia of W/fdom 
and Counfel 5 for it is notorioufly obvious that thefe are made one for 
the other, and both for the continuation of the Species. For though we 
fhonld admit, with Cardan and other Naturalifts, That the Earth at firft 
brought forth all manner of Animals as well as Plants, and that they 
might be faflned by the Navel to their common Mother the Earth, as 
they are now to the Female in the Womb ; yet we fee ftie is grown fteril 
and barren, and her births of Animals are now very inconfiderable. 
Wherefore v/hat can it be huta Providence, that whiles flie did bear fhe 
fentout Male and Female, that when her own Prolifick virtue waswa- 
fled, yet fhe might be a dry-Nurfe , or an orficious Grand-mother, to 
thousands of generations c" And I fay it is Providence, not Chance, nor 
Necef/ty ; for what is there imaginable in the parts of the Matter, that 

they 



^6 An J}itidote agamjl Atheifm. Book II, 

they fhould necefTarily fall into the ftruflure of fo much as an Animal, 
much lefs into fo careful a provifion of difference of Sexes for their con- 
tinual propagation 1 

5. Nor was iPthe frequent attempts o'i iht moved Matter thatfirft 
light on Animals^ which perpetually were fuddenly cxtinM- tor want of 
the difference of Sexes , but afterward by chance differenced their Sexes 
alfo, from whence their kinds have continued. For what is perpetual is 
not by chance •, and the Baths that now are by putrefadion.fhcw rhatic 
is perpetual ; for tl^ Earth ft ill conftantly brings forth Male and FemAle. 

6. Nor is it any thing to the purpoie to reply ( if you will make fo 
large a skip as to caft your fclf from the land into the water to dive for 
Objedions ) that the £f/?, according to Plinieand Ariflotle, though it be 

See Plin. m- K>'^<^^ ivcajABv , an Animal [o ferfeB as to have blood in it^ yet that it has no 
uirai.Hijtor. (jiftiodion of Scxe ■• For if it h"ve not, there is good reafon for it , that 
''''l^T'af^' creature arifing out of fuch kind oi Matter as will never fail generation ; 
• HijioT"A°ni- for there will be fuch like Mud as will ferve this end fo long as there be 
mat. lib. 6. up. |^ iyers, and longer too, and Rivers will not fail fo long as thereis a Sea. 
Mo*')fc4%. Wherefore this rather makes for difcrimmative Providence, that knew 
ii.and/zt.p. afore the nature, and courfe-of all thing*;, and made therefore hercontri- 
«;. JO. vances accordingly, doing nothing fupei fluoufly or in vain 

7. But in other Generations rlut zie move hazardous, though they be 
fometimes by putrefadion, yet flie makes them Male and Ftmale 5 as 'tis 
plain in Frcgs and Mice. Nor are we to be fcandalized at it, that there is 
fuch careful provifion made for fuch contemptible FerminediS we con- 
ceive them : for this onely comes out oi pride and ignorance^ or a haughty 
prefumption, that becaufe we are incouraged to believe that in fome 
fcnfe all things are made for Man, therefore they are not made at all for 
themfelve.^ But he that pronounces thus is ignorant of the nature of 
God, and the knowledge of things. Forif a good man be merciful to his 
beaft •, then furelya good God is bountiful and benign, and takes plea- 
fure that all his Creatures enjoy themfelves that have life and fenfe, and 
are capable of any enjoyment. So that the (warms of lirtle Fermine, and 
of Flyes, and innumerable fuch like diminutive Creatures, we fhould ra- 
jther congratulate their coming into Being, then murmure fulleniy and 
fcornful ty againft their Exiftence ; for they find nourifliment in the world, 
which would be loft if they were not, and are again convenient nourifli- 
ment themfelves to others that prey upon them. 

But befides, Life be'n^ individuated into fuch infinite numbers that 
have their diiHndl fenfe and pleafurc, and are fuif.clently fitted with con- 
tentments-, thofe little Souls are in a manner as much confiderable for 
the taking off or carrying away to themfelves the overflowing benignity 
of the fivft Original of all things, as the ox, the Elephant, or whale. For 
it is fenfe\not httlk , that makes things capable of enjoyments. 

Wherefore it was fit that there fliould be a fafe provifion made for the 
propagation and continuance of all the kinds of living Creatures, not 
onely of thofe that zvegofid, but of thofe alfo that we raflily and inconfi- 
derately call evil: For they are at leaft good to enjoy themfelves, and 
topartakeoftheboonty of their Creator. But ifthey grow noifome and 

trouble- 



o 



Chap. IX, An Antidote agai7iji Atheijfn. 6y 



troublefom to us, we have both power and right to curb them : For there 
is no qaeftion but we are n^ore worth then they, or any of the brute 
Creatures. 

8. But to return to the prefent point in hand ; There are alfo other 
manif'eft footftcps of rrov:dence which the Generation of living Crea- 
tures will difcover to us •, as for Example, the manner of Procreation of 
Fifhes and 5/W/. For there being that notable difference in Animals, 
thit (omeoi them ^re Ovipttrom, Oiheis Fi'viparotft ', that the lei vnxJci 
( as PhtU compreliends them by that general term ) that Fijhes and Binls 
fliould be Oviparous^is a plain iign of Counfel and Providence. For though 
it will be granted that their Species might continue and fubfift though 
ihey hzdheenriviparoa-s-^ yet it would have brought their Individuals 
to very fmall numbers. 

For as for Fijhes, fince Graf md Herbs are no fruit of the Sea, it was 
necefliiry that they fliould feed one upon another, and therefore that they 
fhould multiply in very great plenty ; which they could not have done 
any thing near to that fulnefs they now do, if they had been Viviparousy 
as four-footed Beafts are ; But being now Oviparotu^ and the leffer kinds 
of them fo many at firft, and fending forth fuch infinite num.bers of 
Spawn, their generations arc neither extinil nor fcanted, but are as plen- 
tiful as any Creatures on the Land. 

And the reafon why Birds are ovipanns and Uj Eggs^ bat do not 
bring forth their yong alive, is, becaufe there might be more plenty of 
them alfo, and that neither the Birds of prey, the Serpent nor the Fowler, 
ftiould ftreighcen their generations too much. For if they had been Fivi- 
^/irtf«^, the burthen of their womb, if they had brought forth any com- 
petent number at a time, had been fo big and heavy, that their wings 
would have failed them, and fo every body would have had the wit to 
eatchthe oldone. Or if they brought but one or two at a time, they 
would have been troubled all the year long with feeding their young, oi- 
bcaring them in their womb : befides there had been a neceffity oftoo 
frequent Venery, which had been very prejudicial to their dry carcafes. 
It was very reafonable therefore that Birds lliould propagate b-j laying of 
Eggs, 

9. But this is not all the advantage we fhall make of this Confidera- 
tion. I demand further. What is it that makes the Bird to prepare her 
iVf/ with that Artifice, to fit upon her Eggs when {he has laid them, and 
to diftinguifh betwixt thefe and herufelefs Excrement :* Did flie learn it 
of her Mother before her •: or rather does fhe not doe flie knows not 
what, but yet what ought to be done by the appointment of the moft ex- 
<^\(\te Knowledge thz.tvi': Wherefore fomething clfe has knowledge iot 
her, which is the Maker and Contriver ot all things, the Omni[cient and 
Omnipotent God. 

And though you may reply, that the Hatching of their Eggs is ne- 
cefTary, elfe their generations would ceafe 5 yet I anfwer, that all the Cir- 
cumftances arid Curiofities oi Brooding them are not neceflary : for they 
might have made (hift on the ground in the Grafs, and not made them- 
felves fuch curious and fafe Nefts inBuihes and Trees. Befides, if all 

G things 



58 An Antidote cigamjl Atheifm. Book I L 

things were left to C^4»ff, it is for ealier to conceive that there Ihould 
have been no fuch tbingsas Birds^ then that the blind Matter ihoxAd ever 
have ftumbled on fuch lucky Inftinds as they that feem but barely 
neceflary. 

lo. But you'l objetfl, that the Of^rich lays Eggs and hatches them 
not, fo that thefe things are rather by Chance then Providence. But this 
rather argues a more exquifitedifcerning Providevce^ then is any Argu- 
ment againft it. For the heat of the ground ( like thofe Ovens in ty£gypt: 
Diodorus fpeaks of) whereon flie lays them, proves effectual for the pro- 
dudionof her young. So Nature tyes not the Female to this tedious 
fervice where it is needlefs and ufelefs ; as in Filhes alfo^ who when they 
have fpawn'd, are difcharg'd of any further trouble : which is a moft 
manifeft difcovery of a very curious and watchfuU Eye of Providence^ 
which fuffers nothing to be done ineptly and in vain. 

ii. I will only make one advantage more of this Speculation of the 
Birth o{ Animals^ and then pafs on to what remains. It is obferved by 
thofe that are more attentive watchers of the works of Nature, that the 
^ f (St Its is framed out of fome homogeneal liquor or moifture, in which there 
is no variety of parts of Matter to be contrived into bones and flcHi : 
but as in an Egge for Example,about the third day the Hen has fate on k^ 
in that part where Nature begins to fet upon her work of elFormation, all 
is turned into a Cryftalline liquid fubftance about her 5 as alfo feveral 
InfeCis are bred of little drops of derv 5 fo in all Generations befides it is 
fuppofed by them, that Nature does as it were wipe clean the Table- 
book firft, and then pourtray upon it what fhepleafeth. And if this be 
her courfe, to corrupt the fubjeft Matter into as perfed Privation of 
Form as ihe may, that is, to make it as homogenealas fhe can, but liquid 
and pliable to her Art and Skill 5 it is to me very highly probable, if noc 
neceflary, that there fliould be fomething befides xhh fluid Matter that 
muftchangeit, alter and guide it into that wife contrivance of parts that 
afterwards we find it. For how fliould the parts of this liquid Matter ever 
come into this exquifite Fabrick of themfelves c* And this may convince 
iny Jtheifl^ th:it therein a Subflancehefides corporeal Matter -, which he 
is as loath to admit of as that there is a God. . 

For there b.Mng nothing elfe in Nature but Suhftantia or Modus^ this 
power of contriving the liquid Matter into fuch order and fliape as it is 
being incompetible to the liquid Matter it felf, it mufl be the Modus of 
fome other Subftance latitant in the ptid Matter , and really diftin- 
guifliable from it ; which is either the Soul ^ or fome feminal Form or 
Archeui^ as the Chymifi calls it r, and they are all alike indifferent to me aC 
this time, I aiming here oneiy at a SuhflanceheCides the Matter^ that 
thence the Atheift may be the more eanly brought off ta the acknovy- 
ledgement of the Exiftence of a God, 

12. Nor can the force of this Argument be eluded , by faying the 
Matter is touched and infcded by the life of the Female whiles (he bore 
the Egge^ or that her Phanfie gets down into her womb. 

For what life oy phanfie has the Earth, which, as they fay, gendred ac 
firft all Animals , fome flill :" and what fimilitude is there betwixt a JJff 

and 



Chap. X. Jn Jntidote ag^ainft Athctfm. ^p 

and an ox, orafVafj) and an Horfr^ that thofe Infers (hould arife out^f 
the putrefi'd bodies of thefc Creatures :" It is but fome rude and general 
congruity of vital preparation that fets this Archem on work rather then 
another : As mere C^o/fr engages the Phanfie to dream of firing of Guns 
and fighting of Arnfies ^ Sanguine figures the Imagination into therepre- 
fcntation of fair Women and beautiful Children ; Phlegm transforms her 
into Water and Fiflies •, and the fliadowy Melancholy intangles her in 
colludation with old Hags and Hobgoblins, and frights her with dead 
mens faces in the dark. But I have dwelt on this Subjed; longer then I 
intended. 



C H A P. X, 

J. That theVdbnckofthe 'Bodies of Aiimals argues a Deity : as namely 
the number and fituation of their Eyes and Ears-, 2. As alfooftheir 
Legs. 3. The Axmumtof Seafts^ and their life thereof . 4. of the 
general Jlruifure of Birds and Viihes. •). The admirable Fahrick of the 
Mole. 6. C^rdms rapture upon the conjideration thereof. 7. of the 
Hare 4;></ Grey- hound. 8. ofthefiru£lure of the body of the Camel. 

I. T Come now to the iaft confideration of Animals^ the outward Shape 
*■ and Fabrick of their Bodies •, which when I have (hew'd you that 
they might have been otherwife, and yet are made according to themoft 
exquifite pitch oiReafon that the wit of Man can conceive of , it will na- 
turally follow that they were really made by Wifdom and Providence 
and confequently That there is a God. And I demand firft in general, con- 
cerning all thofe Creatures that have Eyes and Ears^ whether they might 
not have had only one Eye and one Eare apiece ^ and to make the fup- 
pofition more tolerable, had the Eye on the one fide the head,and the Eare 
on the other ^ or the Eare on the Crown of the head, and the Eye in the 
Forehead : for thty might have lived and fubfifted though they had 
been no better provided for then thus. But it is evident that their having 
two Ejes and trvo Ears^ fo placed as they are, is more fafe, more fightly, 
and more ufeful. Therefore that being made fo conftantly choice of 
which our own Reafon deemeth beft, we arc to infer, that that choice pro- 
ceeded from Reafon and Counfel. 

2. Again, I defirc to know why there be no three-footed Beafis^ ( when 
I fpeak thus , I do not mean Monfters , but a conftant Species or kind of 
Animals) forfuchaCreatureas that would make a limping (hifttolive 
as well as they that hzvefour. Or why have not fome Beafts more then 
four feet, fuppofe j/x, and the two middlemoft (hotter then the reft, hang- 
ing like the two legs of a Man a horfe-back by the horfe-fides c For it is 
no harder a thing for Nature to make fuch frames of Bodies then others 
that are more elegant and ufeful. But the works of Nature being neither 
ufelefs nor inept, (he muft either be wife her felf, or be guided by fome 

G 2 higher 



^Q An Antidote agiunjl Atlmjtn. Book II. 

higher principle of Knowledge : As that Man that does nothing foolifliiy 
all the days of his life, is either wife himfelf, or confults with them that 
are fo. 

3. And then again for the^;-»?4?»r^ofBeafts, who taught them the 
ufe of their Weapons ? The Lion will not kick with tiis Feet, but he will 
ftrike fuchaftroke with his rdl^ that he will break the back of his En- 
counterer with it. The Hor^e will not ufe his Tail , unlcfs againft the 
bufie flyes, butkicks with his. /"ff? with that force, that he lays his Ene- 
my on the ground. The 5»/i? and i?/t»? know the ufe of their Horns as 
•well as the Hor^e of his Hoofs. So the Bee and Serpent know their Stings ^ 
and the Bear the ufe of his Paw. Which things they know merely by 
natural inft ind, as the Male knows the ufe of the Female. For they ga- 
ther not this skill by obfervation and experience, but the frame of their 
nature carries them to it • as it is manifefi: in young Lambs that will btitt 
before they have Horns. Therefore it is fome higher Providence that has 
made them of this nature they are. And this is evident alfo in Birds that 
will flutter with their wings when there is but a little Down upon them, 
and they as yet utterly unufeful for flying. 

4. And now I have fallen upon the mention of this kind of Creature, 
let me make my advantage of that general flrudlure obfervable in them : 
The form of their Heads being narrow and Jharp, that they may the better 
cut the Aire in their fwift flight ; and the fpreading of their Tails parallel 
to the Horiz,on, for the better bearing up their Body ^ for they might 
have been perpendicular, as the Tails oiFifbes in the water. Nor is it 
any thing that the Owl has fo broad a face, for her flight was not to be fo 
fwift nor fo frequent. 

And as for Filhes^ to fay nothing how handfomly their Gi/h fupply the 
place of Lungs ^ and are rcplenilh'd with the like plenty oi Feins and Arte- 
ries ^ that their blood may be cool'd by the Water ^ as it is in the Lungs of 
other Animals by the Aire^ we will take notice of more eafie and vulgar 
confiderations. The bladder of wind [onnd in their Bodies, who can fay it 
is convcigh'd thither by chance, but that it is contriv'd for their more 
eafie fwimming:' as alfo the manner of their J*//?^, which confi ft of a 
number of griftly bones long and flender like pins and needles, and a kind 
of a skin betwixt, which is for the more exacftnefs, and makes them thin 
and flat like Oars. Which perfe6t artifice and accuracy might have been 
omitted,and yet they have made a (hift to move up & (down in the water. 

But I have fallen upon a Subjed that is infinite and inexhauftible; 
therefore, that I be not too tedious, I will confine my felf to fome few 
Obfervations in ordinary Beajls and Birds^ ( that which is moft known and 
obvious being moft of all to our purpofe ) and then I fhall come to the 
contemplation of Man. 

5. And indeed what is more obvious and ordinary then a Mole ? and 
yet what more palpable Argument of Providence then (he •: The mem- 
bers of her body are fo exactly fitted to her nature and manner of life. 
For her dwelling being under ground , where nothing is to be feen , Na- 
ture has fo ohfcurely fitted her with Efes^ that Naturalifts can fcarce 
agree wheth«r die have any Sight at all or no. But for amends, what fhe 

is 



C H A P . X. Jn Antidote againfi Atheifm. y i 



is capable of for her defence and warning of danger, fhe has very emi- 
nently confar'd upon her •, for Ihe is exceeding quick of hearing. And 
t\\Quht'C jl)Ort Tail zwAfhort Legs ^ but broad Fore -feet armed with /harp 
Cldws^ we fee by the event to what purpofe they are, flie fo fvviftly wor- 
king her felf under ground, and making her way fo faft in the Earth , as 
they that behold it cannot but admire it. Her Legs therefore are (hort 
that flie need dig no more then will ferve the m.ere thicknefs of her 
Body •, and her Fore-feet are broad , that {he may fcoup away much 
Earth at a time ; and little or no Tail fhe has, becaufe (lie courfes it not 
on the ground, like the Rat or Moufe^ of whofe kindred flie is, but lives 
under the Earth, and is fain to dig her felf a dwelling there : Andilie 
making her way through fo thick an Element, which will not yield eafi- 
ly, as the Aire or the Water ^ it had been dangerous to have drawn (o long 
a train behind her 5 lor her Enemy might fall upon her Reer, and fetch 
her out before ihe had compleated, or had got full pofleffion of her 
works, 

6. Cardan is fo much taken with this Contemplation, that though I 
find him often ftaggenng, yet here he doe. very fully and firmly profefs 
that the contrivance of all things is from Wifdom and Counfel .' his words 
are fo generous and fignificant, that I hold them worth the tranfcribing. 
Palam eft igitttr^ Katuram i» cuncfis follicitam mirum in modiim fuifje^ nee 
obiter^ Jed ex fententia omnia pr/evidi([e -^ hominc/que^qHtbiis hocbenefi' 
ciftm Deuf largitusefl, ttt Caufam rerum primam invent ant, participes e(fe 
illius frim£ Nature •, neque alter ins effe generis Naturam qnx hac confli- 
tuit, ab il/orum mente qui caufam eortim cur itafaBafint plene a^equi po- 
iuerunt. Thus forcibly has the due contemplation of AW«rc carried him 
beyond Nature and himfelf, and made him write like a Man rap'd into a 
Divine Ecftafie. 

7. But there are as manifeftfoot-fleps of Divine Providence in other 
Creatures as in the Mole • as for Example, the Hare , whofe temper and 
frame of body are plainly fitted on purpoie for her condition. 

For why is (he made fo full of Feat and Figilancy, ever rearing up and 
liflning whiles fhe is feeding < and why is flie fo exceeding fwift oifoot, 
and has her Byes {o prominent, and placed fo that flie cni\.i"ee better be- 
hind her then before C but that her flight is her onely fafety -, and it was 
needful for her perpetually to eye her purfuing cnemie, againft whom fhe 
durft never ftand at the Bay, having nothing but her long foft limber 
E/irs to defend her. Wherefore he that made the Hare, made the Dog 
alfo, and guarded her with thefe Properties from her eager foe, that fhe 
might not be too eafie a booty for him, and fo never be able to fave her 
felf,or afford the Spedator any confiderable paflime. And that the Hare 
might not alwaies get away from the Grey hounds fee how exquifitely his 
fhape is fitted for the Courfe : For the nariownefs and flendernefs of his 
parts are made for fpeed ; anJ that feeming impertinent long Appendix 
of his body, his T4z7, is made for more nimble turning. 

8. There are other Animals alfo whofe particular fabrickof Body 
does manifeftly appear the EfFed of Providence and Counfel, though Na- 
turalifts cannot agree whether it be in the behalf of the Beaft thus framed, 

G 3 or 



-2 An Antidote a^ainjl Atheijm. Book 11? 

Qx:oiMan. Andfuchis that Creature which, though itbeExoticJ?, yet 
is ordinarily known by the name of a Camel: For why are thofe bunches 
on his back, but that they may be in ftead of a Pack-fadMe to receive the 
burthen i and why has he four knees ^ and his hinder Legs bending inwards^ 
zsaKo aiProttiberancy under his Breaji to lean on, but that, being a tall 
Creature, he might with eafe kneel down, and fo might the more gainly 
be loaden i 

But Cardan will by no means have this the defign of Nature, bat 
that this frame of the Camel's body is thus made for his own convenience : 
For he being a Creature that lives and feeks his food in wafteand dry 
Defarts, thofe Bunches he would have Receptacles of redundant Moifture^ 
from whence the reft of his body is to be fupply'd in a hard and tedious 
time of drought • and that his Legs being very long , he ought to have 
^«ff/ behind and a ^»o^ beneath, to reft his weary limbsin thewilder- 
nefSjby fittingor kneeling in that pofture he does-, for he could not fo 
conveniently lie along, as the Horfe, or Afs, or other Creatures. But I 
ftiould not determine this to either alone, but take in both Caufes, and 
acknowledge therein a richer defign of Providence ^ that by this Frame 
and Artifice has gratifi'd both the Camel zndi his Majler. 



C H A P. X I. 

I, Some general obfervables concerning Birds. 2. of the Cock. 3, of the 
Turkey-Cock. /^. of the Swan, Hern^ and other Water-fervl. ^. of the 
yx,[j^-^Mvu^a, and 'yrki}'x,'^(pdfa,, and of the peculiarity of Sight in Birds of 
prey. 6. The Defcription of the Bird of Paradife according to Cardan. 
7. T/&f/«j^r4f c;' <?/ScaIiger, Hernandes <i»i!/ Nierembergius. 8. Aldro- 
vandus hu ohjeStions againft her feeding on the dew onely^rvith rvhat they 
might probably anfwer thereto. 9, His obje£Hons again]} her manner of 
Jncubiture^ with the like Anfwer. 10. What Properties they are all jive 
agreed on f{ 11. /« »r^4t Pighafetta and CluGusdijfent from them all j 
ivith the Author's conditional inclination to their judgment, 12. The 
main Remarkables in the fiory ^//^^ Bird of Paradife. 13. Afupply 
from ordinary and known Examples as convi6iive or more conviSfive of 
a difcerning Providence. 

I, \ ]\ /E P^fs on now to the confideration of Fowls or Birds. Where 
V V omitting the more general Properties, of having two Ventri- 
cles, and picking up ftones to conveigh them into their fecond Ventricle, 
the Gizzern, ( which provifion and inftitvfl is a fupply for the want of 
teeth ', ) as alfo their having no Paps as Beajls have, their young ones 
being nouiifhed fo long in the Shell, that they are prefently fit to be fed 
by the mouthes of the old ones, and unfit to fuck by reafon of the fliape 
and hardnefs of their Bills: (which Obfervations plainly fignifiethac 
Nature does nothing ineptly and foolifhly, and that therefore there is a 

Providence) 



1 



Chap. XI. jiti Antidote aga'mjl Athei/m. y^ 

Providence) I fliall concent my felf in taking notice onely of the ootward 
frame of fome few ^/W/ofthisCreiture that familiarly come into our 
fight, fuch as the Cock^ the Duck^ the Srvan^ and the like. 

2. I demand therefore concerning the Cock, why he has Sfurs ztzW^ 
or having them, how they come to be fo fittingly placed. For he mi^hc 
have had none, or fo mifplaced that they had been utterly ufelefs, and fo 
his courage and pleafure in fighting had been to no purpofe. Nor are his 
Centh and his Wattles in vain, for they are an Ornament becoming his Mar- 
tial Spirit ; yc^m Armature too^ for the tugging of thofe often excufes 
the more ufefull parts of his Head from harm. Thus fittingly does Na- 
ture gratifie all Creatures with accommodations futable to their temper, 
and nothing is in vain. 

3. Nor are we to cavil at the red pugger'd attire of the r«r%, and 
the long Excrefcency that hangs down over his Bill, when he fwells with 
pride and anger : for it may be a Receptacle for his heated blood, that 
has fuch free recourfe to his Head ; or he may pleafe himfelf in it, as the 
-rude Indians, whofe Jewels hang dangling at their Nofes. And if the 
Bird be pleafur'd, we are not to be difpleafed, being always mindful that 
Creatures are made to enjoy themfelves as well as to ferve us 5 and it is a 
grofs piece of Ignorance and Rudicity to think otherwife. 

4. Now for Swans & Ducks, and fuch like Birds of the Water, it is ob- 
vious to take notice how well they are fitted for that manner of life. For 
thofe that fwim, their Feet are framed for it like a pair of 04r/, their 
Clarvi being connefted with a pretty broad Membrane -, and their Necks 
arc long, that they may dive deep enough into the water. As alfo the 
Keck of the Hern, and fuch like Fowl who live of Fiflies, and are fain to 
frequent their Element, who walk on long ftilts alfo like the people that 
dwell in the Marflies •, but their Claws have no fuch Membranes, for 
they had been but a hindrance to thofe kind of Birds that oncIy wade in 
the water, and do not fwim. 

Artfiotle is witty , in comparing the * long necks of thefe Water-forvls * kcl} j'.vi-mt 
to zn Angle- Rod, and their long Bills 10 iht Line and Hook. And adds -n^n Tjnii^n a 
alfo another obfervable concerning their long Legs, that their Tails are f^ ^■^x'^ 
therefore the fliorter : though I do not 'much admire his reafon, who 't*-^^ *a/- 
makes them fo for want of matter that was fpcnt upon the Legs. But the '^'^'"'^ i^"'^- 
reafon is, becaufe they are Birds lefs volacious ? and befides, the pofture '^'f' 'Z^ J 
o{ thelv long Legs caft backwards while they fly, fuppliesthe office of a ap^xjrt 
larger opfOTniyov, and fo they are helps to their flying, whenas otherwife uy>urefy, 
they would be a trouble and hindrance. Wherefore , as I faid their Arift. de pan. 
Tails are fo ftioi:t, not becaufe the Matter was fpentupon their Legs, but fa^if' ^'^"^' 
becaufe their Legs fupply the office of the Tail, according to that excel- 
lent A^hon(m oi "^ Arifiotle , ere mpU^yv iS'h sxe fj^uTlw ti fwu min , 'cap.i^.cjufl 
Nature dees nothing vainly andfuperfluoufy, ''^• 

Which is the reafon i='(/ky have no Z<r^j,thotigh they have Fins -, and 
that the Torpedo has no Fins at the fides of his round body, but onely at 
the fides of his Tail , the breadth and flatnefs of his body ferving him iti 
ftead of fore- fins to fwim with. Butthis fpeculationoftihe^r4r(rr-/<)«'/^ 
has engaged me amongft the Fijhes further then I intended. 

G 4 5. I 



^^ . An Jntidote a^a'mj} Atheifm. Book. II.' 

5. I fliall return, and make a fliort ftay with the Binis ^ thofe Martial 
ones, I mean, and Bir<^s of Prey. In which the Philoibpher has obferved 
nwtnef of Neck as fitteft iox ftrength •, and that none of the 'yi.iJi.-{mu^ay 
or Birds with crooked clavos^ have long Necks,or plain and ftraight Beaks, 
but crooked', and that all carnivorousBirds that are forced to hunt for 
Vctxn. Ani- their prey,are fuch. iajt/.^oV 5 to ^/^(payiv ' ^pmingv yi ^^s to KpareTv 
mAl. La,, cii. TO TOjaTOf. tIw 5 Tfo^rv oiveLyKoiiov ccmt ^wwi/ TTOp'^fcc&zt^. And therefore 

their. crooked Talons are fit to hold faft the live prey that otherwife 
would wriggle from them, and their crooked Beaks to tear their tough 
fledi, (asTt werewichadiarp hook ) that with a plain Beak would not 
fo cafily be riven in pieces. But the Bills of Gcf/eand Bucks are quite of 
another form , but fit for rooting in the ground or mud, or fliearing of 
herbs and grafs, and fuch eafie manner of feeding. 

That alfo is ingenioufly obferved of v^r//?o^/e concerning the ;^//.4'W- 
ru;:t^a, that their.B<>i/f^ arebut fmallincompirifon of their Wings^ their 
greateft fuccour lying in them if they were allaulted: But that more 
heavy Birds are otherwife provi ied for defence, namely either by Spars 
that grow on their Legs, or by the ftrcngth and fharpnefs of fome fingle 
cley in their Foot •, as I have obferved in the C/i(fotvare or Emeu. But he 
gives it for a Maxime, That the fame Birds are never yxfJi-\o'ivv^ct and 
<7r?L»x^9o'pa. , never have crooked claws andjpurs together, tor the Arma- 
ture ot Spurs is fit onely for fuch Birds as hght on the ground •, but the 
crook-claw' d Birds are fcarcc well provided to tread upon it. And there- 
fore none of the heavy- bodied Fowl have crooked Talons. 

But the greateft obfervable in Nature concerning thefe Birds of Prey 
is the ftrangenefs of their Sight. For by a peculiar frame of their Eye 
they arc inabled to fpy their booty from aloft in the Aire, and fecbeft 
at that diftance, fcarce fee at all near at hand. So they are both the j4r- 
cher and Shaft • taking aim afar off, and then fliooting themfelves diredly 
upon the defired Mark, they feife upon the prey having hit it. The 
works of Providence are infinite : I will clofe all with the defcription of 
that ftrange Bird of Paradife , for the ftrangenefs has made it notorious. 

6. There is a £/>^ that falls down out of the Aire dead, and is found 
fometimes in the Molucco Ifljnds, that has no Feet at all. The bignefs of 
her Body and Bill, as Ukewife the form of them, is much- what as a Swal- 
low's 5 but the fpreading out of her Wings and Tail has no lefs compafs 
then an Eagle's, She lives and breeds in the Aire , comes not near the 
Earth but for her burial ^ for the largenefs and lightnefsof her Wings 
and Tail fuflain her without lailitode. And the laying of her Eggs and 
brooding of her young is upon the back of the Male, which is made hol- 
low, as alfo the breaff of the Female, for the more eafie incubation. Alfo 
two firings like two Shoe- makers ends come from the hinder parts of 
the Male, wherewith it is conceived that he is faftned dofer to the Fe- 
male while flie hatches her Egges on the hollow of hi- back. The dew of 
Heaven is appointed her for food , her Region being too far removed 
from the approach of Flies and fuch like Infects. 

This is the entire flory and Philofophy of this miraculous Bird in 
Cardan^ who profelTes himfelf to have feen it no lefs then thrice , and to 

have 



C H A p. X 1 . An Antidote a^ainU Atheifvu yi^~ 



have defcrib'd it accordingly. The Contrivances whereof, ifthe Matter 

were certainly true, areas evident Arguments ofa Divine Providence, as 

that Copper- King , with the Greek * Infcription upon it, was an undeni- * Theinfciip- 

able monument of the Artifice and finger of man. ''";" '"f'!,^"f^ 

7. But that the reproach of over-much credulity miy not lye upon ; ''"' "'"''^ 
Cardan alone, Scaliger, who lay at catch with him to take him tripping ^i,^,,, ;-j;7i- 
wheieever he could, cavils nor with any thing in the whole Narration but ■nr^ar®- iih- 
the higae/ ohhe TVf figs and liitlenejs oi' the Body-, which he undertakes n?ytslii.n 
to corredl from one of his own which was fent him by Orvefanui from x-'"^y->f1'><^ ^'■- 
^ava. Nay he confirms what his Antagonift has wrote, partly by Hifto- ^T'^" ^; ™^ 
ry,and partly by R eafon ; affirming that'himfelf in his own Garden found '("^'^] ^'' ""J* 
two little birds with membranaceous wings utterly devoid of Legs, their 'o^^Tt/" 
form was near to that of a Bat's. Nor is he deterr'd from the beli^ef of the ,, '''J^ l'"' 
perpetnal flywg o^ the Manttcodiatit^ by the gaping of the feathers of her This pike was 
wings, (which feem thereby lefs fit to fuftain'her body ) but further 'j^^-"/^°'j' 
makes the narration probable by what he has obferved in Kites hovering impfrhTcity 
in the Aire, as he faith, for a whole hour together without any flapping ofA»au, in 
of their wings or changing place. And he has found alfo howfliemay GlfncT/"^^^' 
fleep in the Aire from the Example of F//^f J, which he has feen fleeping 

in the water without finking themfelves to the bottome , and without 
changing place, but lying ftock ftill, pinnulis tanthm nefcio quid rfiot tun- Jul. ^caiig. de 
c»U meditantes^ onely wagging a little their fins , as heedlefly and un- f '^"'- ^^f""- 
concernedly as Horfes while they are afleep wag their ears, to difplace 11^'. ^.^'.'^ 
the flyes that fit upon them. Wherefore Scaliger admitting that the 
ii/4»«foJ/^f4 is perpetually on the wing in the Aire, hemuft ofneceility 
admit alfo that manner ef Incubation that Cardan dt^ahes % elfehow Cardan, de 
could their generations continue -t i'ubtit.t.io. 

Frmcifcm Hernandes affirms the fame with Cardan exprefly in every 
thing : as alfo * Eufebins Niersmber^ius^ who is fo taken with the ftory ^ Niercmbcrg. 
of this Bird , that he could not abftain from celebrating her miraculous ^.'^i^- ^"'■"'■ 
properties in a {hort but elegant copie of Verfes ^ and does after, though ''•■°"P-'5« 
confidently oppofed, affert the main matter again in Profe. 

8. Such are the Suffrages oi Cardan, Scaliger, Hernandes^ and Nierem- 
bergifu. But Aldrovandus rejeds that Fable of her feeding en the dew of 
Heaven^ and of her Incuhiture on the back of the Male, with much fcorn 
and indignation. And as for the former, his reafons are no waies contem- 
ptible, he alledging that Dew is near the Earth, and not at all times of 
the year, nor unlefs in clear daies, and that only in the Morning, and that 
the perpetual fijing of the Bird muft needs exhauft her fpirits; laftly, 
that Bew is a body not perfedtly-enough mixt, or heterogeneal enough 
for food, nor the hard Bill of the Bird made for fuch eafy ufes as fipping 
this foft moifture. •^.•;..^^-'= 

To which I know not what Cardan and the reft would anfwer, unlefs 
this. That they mean by Dfjv the more untftuous moifture of the Aire, 
which as it may not be alike every wher€, fo thefe Birds maybe fitted 
with a natural fagacity tofmde it out where it is : That there is Dew in 
this fenfe day and night (. as well as in the morning ) and in all feafons of 
;he year ; and therefore a conftanc fupply of moifture and fpirits to 

their 



y6 Jn Antidote aga'mji Athetjm. Book I L 

their perpetual flying, which they more copioufly imbibe by reafon of 
their exercife : That the thicker parts of this moiiture ftick and convert 
into Flfcdi , and that the lightnefs of their feathers is fo great, that their 
pains in fuftaining themfelves are not overmuch: That what is homogencal 
& fimple to oar lighr, is fit enough to be the rudiments q( Generation (all 
Animals being generated of a kind of clear Cryftallinc liquour ) and that 
therefore it may be alfo o'[ Nutrition ■■ That Orfine and Sea Houfe-leek 
arenouriflied and grow being hung in the Aire, and that I3nck-tveed has 
its root no deeper then near the upper parts ot the Water: and laftly, 
Th:u the Bills of thefe Birds are for their better flying, by cutting the 
way, and for better ornament ; for the redifying alfo and compofing of 
their feathers, whilethcyfwim in the Aire with as much eafc as Swans 
do in the Rivers. 

9. To his great impatiency againft their manner of Incubation they 

would haply return this Anfwer •, That the way is not ridiculousjbut, 

it maybe, rather ^neceflary, from what Jldrovandus h'lmCtU not onely 

acknowledges,but contends for, namely,that they have no Feet at alt. For 

hence it is manifeft that they cannot light on the ground, nor any where 

reft on their bellies and be able to get on wing again •, becaoie they 

cannot creep out of holes of rocks, z^Srvi/ts and fuch like (hort- footed 

Birds can, they having no Feet at all to creep with. Befides, as Arifiotle 

well argues concerning the long Legs of certain Water- Forvl, that they 

were made fo long becaufe they were to wade in the water and catch Firti, 

De fm. Ani- adding that excellent Aphorirm,Ta qS opyxvx Trpoito tpyv « (fva-a touT^ 

md.hbA i.n. aM' b to t^yf "Trpoi id opyava. ' (o may we rationally conclude , will they 

fay, that as the long Legs of thefe Water-fowl imply a defign of their 

banting the Water, fo want o{ Legs in thefe Manucediata s argue they arc 

never to come down to the Earth, becaufe they can neither ftand there, 

nor goe, nor get off again. And if they never come on the Earth or any 

other refting-place, where can their Eggs be lay'd or hatched but on the 

back of the Male^ 

Befides that Cardan pleafes himfelf with that Jntifhonie in Nature, 
that as the oflrich being a Bird, yrt never flies in the Aire ^ fo this Bird 
efParadife fhould alwayes be in the Aire, and never reft upon the Earth. 
And as tor Aldrevandus his prefumpcion fiom the five feveral Manuco- 
diatas that he had feen, and in which he could obferve no fuch figuration 
of parts as imply'd a fitnefs for fuch a manner oi Incubation^ Cardan will 
anfwer, my Celf has feen three and Scaliger one, who both agree againft 
you. 

lo. However, you fee that both Cardan^ Aldrovandm and the reft 
do joyntly agree in allowing the Manucodiata no feet, as alfoinfurnifliing 
her with two ftrings hanging at the hinder parts of her body 5 which 
Aldrovanddi will have to be in the Female as well as the Male, though 
Cardans experience reached not fo farre. 

ir. But Pighafetta 3.nd Clufifti will eafily end this grand controverfy 
betwixt Cardan zttdAldrovandftf-y if it be true which they report, and if 
they fpeakofthe fame kind of Birds of Paradife. For they both aifirm 
that chev have Feet a palme Ion?, and that with all confidence imaginable. 

But 



C H A p. X 1 . An Antidote againU Athdfm. ^j 



But Nierembergitis oh the conriary affirms, that one that was an fe\'e- 
witnefs, and that had taken up one of theft Birds newly dead, told him 
that it had no Feet all. ^ohnjfon alio gives his fuffrage with Nierember- 
gitts in this, though with Aldrovandii-s he rejeds themanner of their 
Jnciibation. 

But unlefs they can raife themfelves from the ground by the flifnefs of 
fome of the feathers ot their Wings, or rather by virtue of thofe nervous 
firings which they may have a power to ftiffen when they are alive , by 
transfufing fpints into them , and make them ferve as wellinfteadof 
Legs to raife them from the ground, as to hang upon the boughs of 
Trees by, (a flight thing being able to raife or hold up their light feathery 
bodies in the Aire, as a fmall twig will us in the Water -, ) I (hould rather 
indinetotheteftimony ofP/>^4/>f^/i and C/«y?«tf then to the judgment 
of the reft, and believe thofe Mariners that told him , that the Legs are 
pulled off by them that take them, and exenterate them and drie them in 
the Sun, for either their private ufc or fale. 

Which Conclufion would the belt falve the credit of yfr//7<;;/f who 
long fince has fo peremptorily pronounced , "CSli ^-/tvov jJt^vov i^iv 'Qxv^ ^fi'"'^- ^'"- 
uajep vAiq'i^v fJtgvov 'f^v 1%^^ t "^^ft there if not any Bird that onelyfiies^ as 
the F/Jh onely [rvims. 

12. Mix.\\mo\xx BirdofParadife is quite flown and vanifhed into a 
Figment or Fable. But if any one will condole the lofsoffo convincing 
an Argument for a Providence that fits one thing to another^ I muft take 
the freedom to tell him, that unlefs he be a greater admirer of Novelty 
then a fearcher into the indiflbluble confequences of things, I flnll fupply 
his Meditations with what of this nature is as ftrongly conclufive, and 
re- mind him that it will be his own reproach if he cannot fpy as clear an 
inference from an ordinary Truth^ as from either an Uncertainty or a 
Fi^ion. And in this regard the bringing this doubtful narration into 
play may not juflly feem to no purpofe, it carrying fo ferious and cafti- 
gatory a piece of pleafantry with it. 

The Martucodiatas living on the Derv is no part of the Convidivenefs 
of a Providence in this ftory : But the being fo excellently-well provided 
of Wings and Feathers , tanta levitatisfupe/le^ile exornata, ( as Nierem- 
hergitu fpeaks ) being fo well furnillied with all the advantages for light- 
nefs, that it feems harder for her to fink down ( as he conceits ) then to be 
born up in the Aire •, thataBird thus fitted for that Region fhould have 
no Legs to ftand on the Earth , this would be a confidcrable indication 
of a difcriminative Providence that on purpofe avoids all ufelefnefs and 
fuperfluities. 

The other Remarkable, and it is a notorious one, is the Cavity on 
the back of the Male and in thebreaft of the Female, for Incubation. 

And the third and lafl, the ufe of thofe firings, as Cardm fuppofes, for 
the better keeping them together in this Incubiture. 

If thefe confiderations of this ftrange Story flrike fo ftrongly upon 
thee as to convince thee of a Providence , think it humour and not judg- 
ment, if what I put in lieu of them J and is but ordinary, have not the 
fameforce with thee. 

13. For 



yS An Ant'hlote againfl Atheijin. Book I L 

13. For is not the FiJIie's wanting Feet, ( as we obferved before •) iTie 
being fufficiently fupply'd with Fins in lb thick an Element as the Water, 
as great an Argument for a Providence , as fo light a Bird's wanting Feet 
in that //;/»«fr Element of the y^/>^, the extreme lightnefs of her furni- 
ture being approportionated to the thinnef of that Elements And is 
not the fame Providence feen, and that -as confpicuoufly, in allotting but 
very fhort Legs to thofe Birds that are called Jpocies ( both in Plinie and 
Ariflotle,} upon whom (he has beftow'd fuch large and ftrong Wings, 
and a power of flying fo long and fwift, as in giving no Legs at all to the 
Manucodiata, who has ftill a greater power of Wing and lightnefs of 
body:: 

And as for the Cavities on the back of the Male and in the breaft of 
the Female, is that defign of Nature any more certain and plain then in 
the Genital parts of Male and Female in all kind of Animals :■ Wh;'t 
greater Argument of Counfel and Purpofe offitting one thing for ano- 
ther can there be then that^ And if we (hould make a more inward 
fearch into the contrivances of ihefe parts in an ordinary Hen, and con- 
fider how or by what force an Eg^e of fo great growth and bignefsis 
tranfmitted from the Ovarium through the Infttndibulum into thtfro- 
cefui of the uterus, ( the Membranes being fo thin and the paffage fo 
very fmall to fee to ) the Principle of that Motion cannot be thought 
lefs then Divine. And if you would compare the protuberant Paps or 
• Teats in the females of Beafts with that Cavity in the Breaft of the Ihc- 
Manucodiata, whether of them think you is the plainer pledge of a know- 
ing and defigning Providence i 

And laftly, for the Strings that are conceived to hold together the 
Male and Female in their Incubiture, what a toy is it, if compared with 
thofe invifible links and tics that engage ordinary Birds to fit upon 
their Eggs, they having no vifible allurement to fuch a tedious fervice i 



CH A P. XIL 

I. That there is not an ampler Tefiintony of Providence then the ftru(flure 
of mans Body. 2. The fafenefef the fahrick of the Eyes. ^. Their 
cxquifite fittednef tt their ufe. 4. The fuper added advantage c/Mufcles 
to the Eye. 5. The admirable contrivance e/Mufcles in the whole 
Body. 6. The fabrick of the Heinando/the Ycins. 7. of the Teeth 
and of the Joynts, of the Arms and Legs. 8. oft he hinder parts of the 
Body, and Head, Vertebra, Nails, Bones, &c. p. That there is pro- 
portionably the fame evidence of Providence in the Anatomic of aU Bo- 
dies as in that of Man. to. The fotti\\)nef of them that are not convin- 
ced from thefe Confiderations. 11. of the Pafllons in Man, and parti- 
cularly that of Devotion. 12. of the P^fCion'io^ Animals, and their 
UfefulneJ? to themfelves -, x^. As alfo to Man. The ridiculotts haii- 
^^t\\ie of the K^t to the Sntil, 14. How inept and fruflraneous a Paf- 
fien Religion would be in Man, if there were neither God nor Spirit />i 

the 



C H A p . X 1 1. An Antidote a^ainji Atheifm. yo 



the world. 15. The outrageous Mifiake of Nature in implanting this 
Property ('/Religion in Man ^ if there be no God. 16. The neceffary 
caufe ofDiforderin Mans nature. 17. The exqtiifite fit nej? that there 
Jhotild he [uch a Creature as Man ufen EArth. 1 8. That the whole 
Creation andthefeveral}p:xns thereof are an undeniable Dtmonfiratioti 
that there is a God. 

I. "QUT we needed not to have rambled fo far out into the Works of 
^ Nature, to feek out Arguments to prove a God., we being fo plen- 
tifully furnifh'd with that at home which v/e took the pains to feek for 
abroad. For there can be no more ample teftimony oiSiGodoindi Provi- 
dence then the frame and flrucfureofeur own Bodies. The admirable Ar- 
tifice whereof Galen., though a mere Naturalift, was fo taken with, that 
he could not but adjudge the honour of a Hymn to the wife Creator of it. 
Thecontrivanccof /^fipW^and every particular is fo evident anarc'u- 
meiit of exquifite skill in the Maker, that if I fliould purfue all that fuits 
to my purpbfe it would amount to an intire Volume. I fhali therefore 
onely hint at fome few things, leaving the reft to be fupply'd by ^»4fo- 
mifls. And I think there is no roan that has any skill in that Art, but 
will confefs, the more diligently and accurately the Frame of our Body is 
examined, it is found the more exquifitely conformable to our Reafon, 
Judgement and Defire, So that fuppofing the fame matter that our Bo- 
dies are madeot, if it had been in our own power to have made our 
felves, we (hould have fram'd our fclves no otherwife then we are. 

2. To mftance in fome particular. As in our Eyes, the number, the fi- 
tuation.,thefabrickof them is {uch that we can excogitate nothing to be 
added thereto, or to be altered, either for thdr Beauty, Safety or Ufe- 
fulnejs. But as for their Beauty, I will leave k rather to the delicate wit 
and pen of Poets and amorous perfons, then venture upon fo tender and 
nice a Subjed with my feverer ftyle : I will oncIy note how fafely they 
ire guarded, and fitly framed out for the ufe they are intended. The Brow 
and the Nofe faves them from harder ftrokes : but fuch a curious part as 
the Eye being neceflfarily liable to mifchief from fmaller matters, the 
fweat of the Forehead is fenced offby thofe two wreaths of hair which 
we call the Eye-brows^ and the Eye-lids are fortifi'd with little ftiff" 
Iri files, as with Palifadoes, againft the afTauIt of Flies and Gnats, and fuch 
\)k&\3o\d Animalcula. Befides, they^/'fr-//iafprefently claps down, and 
is as good a fence as a Portcullis againft the importunity of the Enemy: 
which is done alfo every night, whether there be any prefent aflault or no ; 
as if Nat .re kept garrifon in this Acropolis of Man's body, the Head, and 
look'd that fuch laws fliould be duly obferv'd as were moft for his 

- 3. And now for the Ufe of the Eye, which is Sight, it is evident that 
this Organ is fo exquilitely framed for that purpofe, that not the leaft 
curiofity can be added. For, firft, the Humour and T'tf^/V/f^ are purely 
Tranjfarent, to let in Light and Colours unfoul'd and unfophifticated by 
any inward tindure. And then again, the parts of the Eye are made Con- 
vex, that there might be a dire(^ion of many rayes coming from one 

H point 



So ^n Antidote aga'mfl Atheifm. Book. II. 



point of the Objed unto one point anfwerable in the bottom of the Eye 5 
to which purpofe the Cryftalliue Humour is of: great moment, and without 
which the fight would be very obfcure and weak. Thirdly, the Tunica, 
Uvea has a Mufculoui perver, and can dilate and contrad that round hole 
in it which is called the Pupl o( the Eye, for the better moderating the 
iranfmiflion of light. Fourthly, the infide oi'theUvea \s black" d like 
the walls of a Tennis-court, that the rayes falHng upon the ifm'«4, may 
not, by being rebounded thence upon the Uvea, be returned from theW- 
vea upon the Retina again ^^ for fuch a repercuffion would make the fight 
more confufed. Fifthly, the Tunica Arachneides, which invelops the Cry- 
(lalline Humour, by virtue of its Proctfj'm Ciliares can thruft forward or 
draw back that precious ufeful part of the E'je, as the nearnefs or diftance 
of the Objeft fhall require. Sixthly & laftly, the Tunica Retina is rvhite, 
for the better and more true reception of the /^ea'« of things, (as they 
ordinarily call theni ) as a white Paper is fitteft to receive thofe Images in 
a dark room. If the wit of Man had been to contrive this Organ for him- 
felf, what could he have poffibly excogitated more accurate^ Therefore 
to think that mere Motion of the Matter, or any other blind Caufe, could 
have hit fo pundtually, ( for Creatures might have fubfifled without this 
accurate provifi.on ) is to be either mad or fottifh. 

4. And the Eye is already fo perfect, that I believe the Reafon of Man 
would have eafily refted here, and admir'd at its own contrivance : for he 
being able to move his whole //fW upward and downward and on every 
fide, might have unawares thought himfelf fufficiently well provided for. 
But Nature has added Mufcles alfo to the Eyes, that no Perfe»5lion might 
be wanting: For we have oh ocaHon to move our Eyes om Head being 
unmoved, as in reading and viewing more particularly any Objed fet be- 
fore us : and that this may be done with more eafe and accuracy, flie has 
ftirnifh'd that Organ with no lefs then fix feveral Mufcles. 

5. And indeed this framing ot^ Mufcles not only in the Eye , but in the 
■whole Body, is admirable. For is it not a wonder that even all our flefh 
fliould be fohandfomly contriv'd intodiftinft pieces, whofe Rife and In- 
fertions fliould be with fuch advantage, that they do ferve with fuch eafe 
to move fome part of the Body or other 5 and that the parts of our Body 
are not moved only fo conveniently as will ferve us to walk and fubfift 
by, but that they are able to move every way imaginable that will ad- 
vant;^e us "f For we can fling our Legs and Jrms upwards and down- 
wards, backwards, forwards and round, as they that fpin , or would 
fpreada Mole-hill with their feet. To fay nothing of Rejptratien , the 
conftridtion of the Biafhragme for the keeping down the Guts, and fo 
enlarging the Thorax, that the Lungs may have play, and the affiftance 
of the inward Jntercojial Mufcles in deep Sufpirations, when we take more 
large gulps of Aire to cool our heart overcharged with Love or Sor- 
row : nor of the curious fabrick of the Larynx , fo well fitted with 
Mufcles for the modulation of the r^/Ve, tunable Speech, and delicious 
Singing : nor, laftly, of Nature's fo induftrioufly perforating the Ten- 
dons of the fecond Joynts both of Fingers and Toes, and her fo careful 
tranfmittingoftheTeWowofthethird Joynts through them, 

6. Yoa 



C H A p. X 1 1, An Antidote againjl Athe'ijm. 8 1 



6. You may adde to thefe the notable contrivance oiihe Heart ^ its 
two Ventricles and its many FalvuU, fo fram'd and fituated as is moft 
fit for the reception and tranfmiffion ofthe^/W, which comes about 
through the Heart, and is lent thtnce away warm to comfort and cherifli 
the reft of the Body : For which purpofs alfo the FdlvuU in the Feins are 
made, that the Blood vmy the more eafily afcend upwards. 

7. But I will rather infift upon fuch things as are eafie and intelligiblie 
even to Idiots,who if they can but tell the ^oyrits of their Hands or know 
the ufe of their Teeth, they may eafily difcover it was Counfel, not Chance, 
that created them. For why have we three J-g-jnts in our Legs and Arms, 
as alfo in our Fingers, but that it was much better then having but tvoo, or 
four ? And why are our fcre-teethjbarp like chiefels to cur, but our in- 
ward-teeth broad to grind, but that this is more exquifite then having 
them a/ljljarp or all bread, or thcfore-teeth broad and the other fharp ? Bat 
we might have made a hard (hitt to have lived though in that worfer con- 
dition. Again, why are the Teeth fo luckily placed, or rather why are 
there not Teeth in other hones as well as in the jaw-bones ? for they might 
have been as capable as thefe. But thereafon is, Nothing is done loo- 
liflilynor in vain ^ that is, there is a Divine Providence that orders all 
things. Again, to fay nothing of the inward curiofity of the Eare,why is 
that outward frame ofit, but that it is certainly known that it is for the 
bettering ot our Hearing ? 

8. I might adde to thefe, that Nature has made the hindmofl parts of 
our body which we fit uponmoft/<?/i;f, as providing for our Eafe, and 
making us a natural Cufhion, as well as for inftruments of Motion for 
om Thighs ^nd Legs. She has made the hinder part of the H<f4^ more 
ftrong, as being otherwife unfenced againfl falls and other cafualties. She 
has made the54i;)&-^<?»f offeveral Vertebra, as being more fit to bend, 
more tough, andlefs in danger of breaking,then if they were all one intirc 
bone without thofe griftly fundures. She has ftrengthned our Fingers 
and Toes with Nails, whereas (he might have fent out that fubftance at 
the end of the firft and fecond joynt^ which had not been fohandfome 
noiufcful, nay rather fomewhat troublefome and hurtful. And laftly, 
(he has made all the ^^»f^ devoid oifcnfe, becaufe they were to bear the 
weight of themfelves and of the whole Body. And therefore if they had 
hid fenfe, our life had been painful continually and dolorous. 

p. And what ftie has done for m, (he has. done proportionably in the 
contrivance of all other Creatures •, fo that it is manifeft that a Divine Pro- 
vidence ftrikes through all things: 

lo. And therefore things being contrived with fuch exquifite Curiofttj 
as if the moft watchful Wifdem imaginable did attend them, to fay they 
are thus framed without the affiftance of fome Principle that has Wifdom 
in it, and that they come to pafsfrom chance or fome other blind un- 
knowing Original, is fullenly and humoroufly to afTert a thing becaufe we 
will alTert it, and under pretence of avoiding Superftition, to fall into that 
which istheonely thing that makes Supefftition it felf hateful or rididi- 
lous, that is, a wilful and groundlefs adhering to conceits without any 
fupportofReafon. 

H 2 II. And 



§^ An y^ntidote againft Athelfm. Book II. 

1 1 . And now I have confidcred the fitnefs of the parts of Mans Body 
for the good of the whole, let me but confiderbriefly the fitnefs of the 
Papons of his Mind, whether proper^ or common to him with the reft of 
Animals, as alfo the fitnefs of the whole Mm as he \%fArt of the Umverfe, 
and then I (hail conclude. 

And it is manifeft that y4»ffr does fo adluate the Spirits and heighten 
the Courage of men and hearts, that it makes them with more eafe break 
through the difficulties they encounter. Fear alfo is for the avoiding of 
danger, and Hope is a pleafant premeditation of enjoyment , as when a 
Dog expe<5ls till his Mafter has done picking of the bone. But thereis 
neither Hope ^nov Fear^ nor Hate, nor any peculiar Paffion or Inftindlin 
Brutes, that is in vain : why ihould we then think that Nature fliouid 
mifcarry more in us then in any other Creature, or fhould be fo careful in 
the Fabrick of our Body, and yet fo forgetful or unlucky in the framing of 
the Faculties of our Sottls -, that that Fear that is fo peculiarly natural to 
us, 'Viz. the Fear of a Deity ^ (hould be in vain, and that pleafant Hope and 
Heavenly Joys of the Mind which man is naturally capable of, with the 
earneft dirediion of his Spirit towards God, fhould have no real Obje(fl in 
the world ^ and fo Religious affe£iion which Nature has fo pl,;inly im- 
planted in the Soul of Man (hould betonoufe, but either to make him 
ridiculous or miferable < Whenas we find no Papon or AffeCiion in Brntes^ 
either common or peculiar, but whatisfor theirgood and welfare. 

12. For it is not for nothing that the Hare is (o fearful of the Dog^ 
and the Sheep of the Wolf: and if there be either Fear or Enmity in feme 
Creatures tor which we cannot eafily difcern any rea(on in refpedt of 
themfelves, yet we may well allow of it as reafonable in regard of us, and 
to be to good purpofe. But I think it is manifeft that Sympathy and 
Antipathy, Love and Enmity, Averfation^ Fear, and the like, are notable 
whetters and quickners of the Spirit of Life in all Animals; and that 
their being obnoxious to Dangers and Encounters does moreclofely 
knit together the vital Powers, and makes them more fcnfibly rclifh 
their prefent Safety ; and they are more pleafed with an Efcape then if 
they had never met with any Danger. Their greedy aflfaults alfo one up-- 
on another while there is hope of Vi<5l:ory highly gratifies them both : 
and if one be conquer'd and flain, the Conqueror enjoys a fre(h improve- 
ment of the pleafure of life, the Triumph over his Enemy. Which things 
feem to me to be contriv'd even in the behalf of thefc Creatures them- 
felves, that their vital heat and moiflure may not always oncly fimber in 
one fluggifh tenour , but fometimes boil up higher and fecthe over , the 
fire ofLife being more then ordinarily kindled upon fome emergent oc- 
cafion. 

13. But it is without Controverfie that thefe peculiar Pa/ions of Ani- 
mals many of them are ufeftil to Men, (as that of the Lizard s enmity 
againft the Serpent J all of them highly gratifie his Contemplative fa- 
culty, fome feem on purpofe contriv'd to make his Worfliip merry : For 
what could Nature intend elfe in that Antipathy betwixt the Ape and 
Snail, thzt that Beafl thatfeems fo boldly to claim kindred of Man from 
the rcfemblancc of his outward (hape, fhould have fo little Wit or Cou- 
rage 



C H A p. X 1 1. ^n Antidote Aga'mfl Atheifm. Sj 

rage as to run away from a Snail , and very ruefully and frightfully to 

look back, as being afraid (he would follow him, as Erafmus more largely scc alio john- 

and pleafantly tells the whole Story ^ fton. wjhr. ' 

14. But that Nature (liould implant in Man fuch zfirong propenfion to %^'"'j- '^' 
Religlotty which IS the Jie'verevceef a Detty^ there being neither God nor u^l.l'imu^ 
Angel nor Spirit in the world, is fuch a Slur committed by her, as there "?•-• 

can be in no wife excogitated any Excufe. For if there were a higher 
Species of things to laugh at us as we do at the Ape, it might feem more 
tolerable. But there can be no end, neither ludicrous nor ferious, of this 
HeligioM property in Man, unlefs there be fomcthing of an higher Nature 
then himfelf in the world. Wherefore Religion being convenient to no 
otl^r Species of things befides Man, it ought to be convenient at kaft 
for himfelf: But fuppofing there were no Cod ^ there can be nothing 
worfe for Man then Religion. 

15. For whether we look at the External E^e^s thtxeo^^ fuch as arc 
bloody Mafj acres ^ the diflttrbance and f»hverfion oi Commonweals, King- 
doms and Empires, moft favage Tortures of particular perfons, the extir- 
'fating and dispejjej^ion of wholt Nations ^ iS it hath hapned in America^ 
where the remorfelefs Spaniards^ in pretence of being educated in a bet •' 
ter Religion then the Americans^ vilified the poor Natives fo much, that 
they made nothing of knocking them on the head merely to feed their 
dogs with them ; with many fuch unheard of Cruelties : Or whether we 
confider the great afflidioa that that fevere Governefs of the life of 
Man brings upon thofe Sotils (lie feifes on, by affrighting horrours of Con- 
science ^ by puzling and befooling them in the free ufe of their Reafon^ and 
putting a bar to more large fearches into the pleafing knowledge ofNa- 
ture, by anxious cares and difquieting/ir^rj concerning their /?4?^ in the 
Life to come, by curbing ihtm in their natural znd.\i\nd\Y enjoyments oi 
the Life prefent^ and making bitter all the pleafures and contentments 
of it by fome checks of Confcience and fufpicions that they doe fome- 
thing now that they may rue eternally hereafter 5 befidcs thofe inef- 
fable Agonies of Mind that they undergoe that are more generoufly Re- 
ligions^ and contend after the participation of the Divine Nature, they 
being willing, though with unfpeakable pain, to be torn from them- 
felves to become one with that Univerfal Spirit that ought to have the 
guidance of all things, and by an unfatiable defire after that juftand de- 
corous temper of Mind (whereby all Arrogancy (hould utterly ceafe in 
us, and that which is due to God, that is, all that we have or can doe, 
ftiould be lively and ftnfibly attributed to him, and we fully and heartily 
acknowledge our felves to be nothing, that is, be as httle elated, or no 
more relifli the glory and praife of Men, then if we had done nothing or 
were not at all in being ) do plunge thcmfelves into fuch damps and 
deadnejs ef Spirit , that to be buried quick were lefs torture by far then 
fuch dark privations of all the joys of life, then fuch fad and heart- 
finking Mortifications : I fay, whether we confider thefe inward pangs 
of the Soul, or the external outrages caufcd by Religion (and Religious 
pretence will animate men to the committing fuch violences as bare Kea- 
fpn and the fingle Palfions of the Mind unback'd with the fury ofSu- 

H 3 perftition 



^A An Antidote againft Atheifm. Book II. 

perftirion will never venture upon ) it is manifeft that if there were no 
God^ no Sprite no Life to come^ it were far better that there were no fuch 
Religions frojienfioris in Mankind as we fee univerfally there are. 

For the fear of the Civil Magiftrate , the convenience of mutual aide 
and fupporr, and the natural fcourge and plague of Difeafcs would con- 
tain men in fuch bounds of ^«7?/V?, HuntAnitj znd TemperaKce^ as would 
make them more clearly and undifturbedly happy, then they are now 
capable of being from any advantage Religion does to either publick 
State or private pei Ton, fuppofing there were no God. 

Wherefore this Religious AffeBion which Nature has implanted and 
as ftrongly rooted in Man as the fear of Death or the love of Women, 
would be the moil enormous flip or bungle flie could commit 5 fo that 
flie \Vould fo (liamefuUy fail in the laft Adt, in this contrivance of the na- 
ture of Man, that in ftead of a Plaudit e (he would defcrve to behiffcd off 
the Stage. 

16. But flie having done all things elfe fo wifely, let us rather fufped 
our own Ignorance then reproach her, and exped that which is allowed in 
well-approved Comedies, Srgos'^'^ ^t//i;^a.i'?i5* tor nothing can unloofe this 
knot but a Deity. And then we acknowledging Man to dwell as it were 
in the borders of the Spiritual and Material world (for he is utriufqtte 
mundi aexus^ as Scaliger truly calls him ) we Hiall not wonder that there 
is fuch tugging and pulling this way and that way, upward and down- 
ward, and fuch broken diforder of things 5 thofe that dwell in the con- 
fines of two Kingdoms being moft fubjeft tb difquiet and confufion. And 
hitherto of the Papons of the Mind of Man, as well thofe that tye him 
down to the Body, as thofe that lift him up towards God. Now briefly 
of the whole Man as he is part of the Univerfe. 

17. It is true, if we had not been here in the world, we could not then 
have miffed our felves : but now we find our felves in being and able to 
examine the reafonablenefs of things, we cannot but conclude that our 
Creation was an Ad of very exquifite Reafon and Counfel. For there 
being fo many notable Objefts in the world to entertain fuch Faculties as 
Reafon and ineimfitive Admiration^ there ought to be fuch a member of 
this vifible Creation as Man., that thofe things might not be in vain : And 
liMan were out of the world, who were then left to view the face oi Hea- 
ven, to wonder at the tranfcuifionofCe/»f/^, to calculate Tables for the 
Motions of the Planets and Fix d Stars ^ and to take their Heights and Di- 
Jiances with Mathematic4llt\{\:inments 5 to invent convenient Cycles for 
the computation of time, and confider the (evenl forms of Tears -^ to 
take notice oi the D/><?^itf»/, Stations and Repedations oi tho^e Err at ick 
Lights, and from thence mofl convincingly to inform himfelfof that plea- 
fant and true Paradox of the Annual Motion of the Earth •, to view the 
Afperities of the Moon through a Dioptrick-glaf^and venture at the Pro- 
portion of her Hills by their fliadows ; to behold the beauty of the 
Rain-bow., the Hah, ParelHand other Meteors •, to fearch out the caufes 
of the Flux and Refiux of the Sea^and the hidden virtue of the Magnet; to 
inquire into the ufefulnefs of P/4»?j, and to obferve the variety of the 
fVifdom o!i the Urii Caufe in framing their bodies, and giving fundry ob- 

fervable 



Chap. XII. An Antidote againfi Atheifm. gr 



fervable inftinfts to Fijhes^ Birds and Beafts ? And laftly, as there are par- 
ticular Pr/V/j amongft Men, fo the whole Species oi Mankind being in- 
dued with Reafon and a power of finding out God, there is yet one fingu- 
krEndmoredifcovcrable of his Creation, Wz.. that he may be a Priefi 
in this magnificent Temple of the Univerfe, and fend up Prayers and Prai- 
fes to the great Creator of all things in behalf of the reft of the Creatures. 
Thus we fee all filled up and fitted without any dek£t or ufelefs fuper- 
fluity. 

1 8, Wherefore the jp^tf/e Creation in general and every part thereof 
being fo ordered as it the me(i exquifite Reafon and Knowledge had con- 
trived them, it is as natural to conclude that all this is the work of a 
Wife God, as at the firft fight to acknowledge that thofe infcribed Urns 
and Coins digg'd out of the Earth were not the Products of unknowing 
Nature, but the Artifice of Man, 



H 4 AN, 



— > .. , 



S6 



5^ 5SC 

A N T I D O T 



E 



AGAINST 



ATHEIS 




BOOK III. 



CHAP. I. 

I, That ^ good men not alwajs faring he ft in this world, the great examples of 
Divine Vengeance upon wicked and hlafphemous Perfons are not fo con- 
vincingto theobftinate Atheill. 2. The irreltgiom ^eers and Sacrileges 
c/Dionyfius o/Syracufe. 3. The occafion of the Atheifls incredulity tn 
things jupernatural or miraculous . 4. That there have been true Mira- 
cles in thervorldas rveU as falfe. 5. And what are the hejl andfafeft 
ways to diftinguifh them, that we may not be impos'd upon by Hijlory. 

. Ithcrto I have infifted upon fuch Arguments for 
the proving of the Exigence of God as were taken 
from the ordinary and known Phenomena of Na- 
ture; for fuch is theHiftory o^ Plants, Animals 
and Man. I Ihall come now to fuch Effel^s difco- 
vered in the World as arc not deemed Natural, 
but Extraordinary and Miraculous. I do not mean 
unexpeded difcoveries ofMurthers, a confpi- 
cuous Vengeance upon ^roudand blafphemous Perfons, fuch as Nica- 
nor, Antiochus, Herod, and the like, of which all Hiftories, as well Sacred 
as Protane, are very full, and all which tend to the imprefling of this di- 
vine Precept in the Poet upon the minds of Men, 

Difcite ^uftitiam moniti ^ non temnere Divos, 
For though thcfe Examples cannot but move indifferent men to an ac- 
knowledgment of Divine Providence, zndz Superior Power above & diffe- 
rent from the Matter-, yet I having now to doe with the obftinate & refra- 
ftory /if/&«/j who, though an obdurate contemner of the Dm^^ finding 

himfelf 




C H A p. I . Jn Antidote agatnfl Atheifm. %y 

hirafelf to befafe and wellateafe, will Hiuffle all thefe things oif, by 
asking fuch a Queftion as he diA to whom the Prieft of" iV(r/'?««f fhevved " 
the many Bonaria hung up in his Temple by his Fotaries favcd from 
fliip-wicck, and therefore vaunted much of the Power of that God of the 
Sea 5 But n>hat is become of all thofe^ faid he, that netwithjlanding their ' 
Fows have been loft ? (o I fay, the Atheift to evade the force of this Ar- 
gument will whifper within himfelf , But hotv many proud blajphemous A- 
theiflical men^ like nty felf^ have efcapedj and thofe that have been accottn' 
ted good have died untimely deaths f 

Such as ^[of and Socrates^ the Prophets^ Afe files and Martyrs^ with 
fundry other wife and good men in all Ages and Places, who yet being 
not fo well aware of the ill condition and reltinefs of this wicked World, 
of which they have truly profeftthemfelves no Citizens, but Strangers, 
have fuffered the greateflmifchiefs that can happen to humane Nature, 
by their innocent meaning and intermeddling in aliena Republica : It ha- 
ving ufually been more fafe, craftily and cautioufly to undermine the Ho- 
nour of God, then plainly and honeflly to feek the good and welfare of 
Men. 

2. Nay, outragious affronts done on purpofe to Religion^ will the 
Atheift further reply, have not onely paft applauded by the World, but 
unpunifli'd by Divine Juftice : As is notorious in that Sacrilegious Wit, 
Dionjfii^ oi Syracufe, who iipoiling Jupiter olympius of his cofllyRobe 
very (tiff and ponderous with Gold, added this Apologetical jeer to his 
Sacrilege, That this golden Veftment was too heavy for the Summer, and 
too cold for the Winter, but one of wool would fit both Seafons. 

So at Epidaurf^s he commanded the golden Beard of t^fculapimio 
be cut off and carried away, alleging, that itwasveiy unfit that the Son 
Hiould wear a Beard, whenas his Father ApoUo wore none. 

That alfo was not inferiour to any of his Sacrilegious jef^s , when 
taking away the golden Cups and Crowns held forth by the hands of the 
Images of the Gods, he excufed himfelf, faying, that he received but what 
they of their own accord gave him 5 adding, that it were a very grofs 
piece of foolifhnefs , whenas we pray to the Gods for all good things, not 
to take them when they fo freely offer them with their own hands. 

Thefe and other fuch like irreligious Pranks did this Dionyfim play, 
who notwithflanding fared no worfe then the moft demure and innocent, 
dying no other death then what ufually other Mortals do : as if in thofe 
Ages there had been as great a lack oiWit as there was here in England 
once of Latin^ and that he efcaped a more fevere Sentence by the benefit 
of his Clergy. But others think that he was pay'd home and punifh'd in 
his Son that fucceeded him. But that, will the Atheift reply, is but to 
whip the abfent 5 as Ariftotle wittUy faid to him that told him that fuch 
an one did unmercifully traduce him behind his back. 

Wherefore I hold it more convenient to omit fuch Arguments as may 
intangle us in fuch endlefs Altercations , and to bring onely thofe that 
cannot be refolved into any Natural caufes, or be phanfied to come by 
chance^ hni ^re (o MiraculoM ^ that they do imply the prefence of feme 
free fubtile underflanding Effence diff in(ft from the brute Matter and or- 
dinary power of Nature. 3. And 



gg , An Antidote againji Atheijm. Book III. 

g. And thefe Miraculous effecfls, as there is nothing more cogent if 
they could be believed, fo there is nothing more hard to the Athetft to 
believe then they are. For Religionifls having for pious purpofes, as 
they pretend, forged fo many falfe Miracles to gull and fpoil the credu- 
lous people 5 they have thereby with the Atheifi taken away all belief of 
thofe which are true. And the childiih and fuper ftitious fear of Sprits in 
Melancholick perfons, who create ftrange Monfters to themfelves and 
terrible Apparitions in the dark , hath alfo helped them with a iijrther 
evafion, to impute all Spe£ires and ftrange Apparitions to mere Melan- 
choly and difturbed Phanfie. 

4. But that there (hould be fo univerfal a fame and fear of that which 
never was, nor is, nor can be ever in the world, is to me the greateft Mi' 
racle of all. 

For if there had not been at fome time or other true Miracles ( as in- 
deed there ought to be, if the Faculties of Man, who fo eafily liftens to 
and allows of fuch things, be not in v.iin ) it is very improbable that 
Priefts and cunning Deluders of the people wguld have ever been able fo 
eafily to impofe upon them by their falfe. As the Alchymijl would never 
goe about to fophifticate Met alls., and then put them off for true Gold and 
Silver, but that it is acknowledged that there is fuch a thing as true Gold 
and silver in the world. In like manner therefore as there is an endea- 
vour of deluding the people with /^//e Miracles, fo it isa fign there have 
been and may be thofe that are true. 

5. Butyou'lfay there is a Touchftone whereby we may difcern the 
truth oi Met alls ^ but that there is nothing whereby we may difcovcr the 
truth oi Miracles recorded every where in Hiftory. But I anfwer, There 
iSjanditisthis. 

Firft, if what is recorded was avouched by fuch perfons who had ns 
end nor interejl in avouching fuch things. 

Secondly, if there were many Eye-witnejfes of the fame Matter. 

Thirdly and bftly, if thefe things which are fo ftrange and miraculous 
leave any fenfiblc effe^ behind them. 

Though I will not acknowledge that all thofe Stories zxe falfe that 
want thefe conditions, yet I dare affirm that it is mere humour and fullen- 
nefs in a man to rejed the truth of thofe that have them 5 for it is to be- 
lieve nothing but what he feeth himfelf: From whence it will follow, 
that he is to read nothing of Hiftory, for there is neither pleafure nor 
any ufefulnefs of it, if it defer ve no belief. 



CHAP. 



Chap. II. An Antidote agahijl Atheifnu . S^ 



CHAP. II. 

I. The Moving of a SAtvt by A charm. Coskinomancy. 2. A Magical 
Cure of an Horfe. 3. The Charming of Serpents. 4. A jlrange 
£xamf>le of one Dcith-dvucken as he TPalked the Streets. 5, A Story 
cfafudden Wind that had like to have thrown down the GiUews at the 
hanging of two witches, 

I, A ND now that I have premifed thus much, I will briefly recite 
■*^ fomefewofthofe many Miraculous pafTages we meet with in 
Writers 5 beginning firft with the bare and fimfle Effects oispirits, as I 
will aforehand adventure to pronounce them, and then afterwards we fliall 
come to the Affaritions oi Spirits themfelves. 

And of thofe bare Effects we will not care to naaae what may feem 
flighteft ^x^^Bodinus relates how himfelfand feveral others at ?arii faw •W4g.r<c»jo«o- 
a young man with a C^4r«j in French move a Sieve up and down. And '"''«• ''^-i-M* 
that ordinary way of Divination which they call Coskin$mancyy or fin- 
ding who ftole or fpoiled this or that thing by the Sieve and shears^ * Pi- * Df fpedehts 
Borius vigillanm profeffeth he made ufe of thrice, and it was with ^nmtiuTii. 
fuccefs. 

2. A friend of mine told me this Story concerning charms : That him- 
felf had an Horfe which, if he had flood found, had been of a good value. 
His Servants carried him to feveral Farriers, but none of them had the 
skill to cure him. At laft, unknown to their Mafter, they led him to a 
Farrier that had, it fliould feem, fome tricks more then ordinary, and 
dealt in charms or SPe Us ^ andfuch like Ceremonies: in virtue ofthefe 
he made the Horfe found. The Owner of him after he had obferv'd how 
well his Horfe was, asked his Servants how they got him cured : whence 
underftanding the whole matter, and obferving alfo that there was an 
5. ^r4^if<^ on his buttock, which he conceited Aood (ox Satan, chid his 
Servants very roughly, as having done that which was unwarrantable and 
impious. Upon this profeflion of his diflike of the faft, the Horfe forth- 
with fell as ill as ever he was , infomuch that for his unferviceablenefs he 
was fain to be turned up loofe in the pafture. But a kinfman of the 
Owners coming to his houfe, and after chancing to fee the Horfe in the 
Grounds, took the advantage of a low price for fo fair a Gelding, and 
bought him. The Horfe had no fooner changed his Mafter, but prefently 
changed his plight of body alfo, and became as found as ever. 

3. charming alfo of Serpents is above the power of Nature. And 

* Wierm tells us this Story of a Charmer at Saltzburg^ That when m the ''DcFr^jiig. 
fight of the people he had charmed all the Serpents into a ditch and ji."""" ''''' '' 
.killed them, at laft there came one huge one far bigger then the reft, that 
leapt upon him, and winded about his wafte like a girdle, and pulled him 
into the ditch, and fo killed the Charmer himfelfin the conclufion. 

4. That alfo I will adventure to refer to the EffeBs o{ Spirits which I 
heard lately from one W^^Dark oi Weftminfter concerning her own 

Husband^ 



90 



An Antidote againji Atheifm. 



Book III. 



*Pe Gemibus 
Seftcntrional. 
Zifc.j. fubth. 
Pe Mdgii O" 

noram. 



Hftfhand^ who being in the flower of his Age, well in health and very 
cheaiful, going out of his houfe in the morning with an intent toVeturn 
to Dinner, was, as he walked the ftreets, fenfibly ftruck upon the thigh 
by an invifible hand, ( for he could fee no man near him to flrike him.) 
He returned home indeed about dinner-time, but could eat nothing, 
only he complain'd of the fad Accident that befell him, and grew forth- 
with fo mortally fick, that he died within three dales. After he was 
dead, there was found upon the place where he was ftruck the perfcft fi- 
gure of a mans hand, the four fingers, palm and thumb, black and funk 
into the flefh, as if one fliould clap his hand upon a lump of dow. 

And hitherto there is nothing related which will not abide the exadteft 
trial, and be cleared from all fufpicion of either Fraud ox Melancholy. But 
I fhall propound things more ftrange, and yet as free from that fufpicion 
as the former. 

5. And to fay nothing o^Winds fold to Merchants by Laplanders^ and 
the danger of loofing the Third knot ^which was very frequent, as * olau^ 
affirms, before thofe parts of the world were converted to chrifiianity) 
I (hall content my felffor theprcfent with a true Story which I heard 
from an eye- witncfs concerning thefe preternatural Winds. At Cam- 
bridge^ mthtxeignoiQaecn Elizakth, there were two Witches to be 
executed, the Mother and Daughter, The Mother^ when fhe was called 
upon to repent and forfake the Detail, faid, there was no reafon for that, 
for he had been faithfull to her thefe threefcore years, and fhe would be 
fo to him fo long as fhe lived ; and thus (he died in this obftinacy. But 
flic hanging thus upon the Gallows, her Daughter being of a contrary 
minde, renounced the Devil, was very earneft in prayer and penitence ; 
which, by the effe»fl, the people conceived the Devil to take very hai- 
noufly. For there came fuch a fudden blaft of wind ( whenas all was calm 
before ) that it drave the Mothers body againft the Ladder fo violently, 
that it had like to have overturn'd it, and fliook the Gallows with fuch 
force, that they were fain to hold thepofts for fear of all being flung 
down to the ground. 



CHAP. 



C H A p. 1 1 J. An Jntidote a^ainfi Atheijm. pi 



C H A P. III. 

1. That Winds and Tempefts are raifed upon mere Ceremonies or forms 
of words. 2 . The unreafonablenej? of Wier us his doubting of the Devils 
power over the Meteors of the Aire. 3. Examples of that power in 
Ram and Thunder. 4. Margaret Warinc dijcharged upon an Oake at 
a Thunder-clap. 5. Amantius and Rotarius cafi headlong out of a. 
cloud upon an houfe-top. 6. The Witch <?/Conftance feen by the shep- 
herds to ride through the Aire. 7. That he might adde fever al other 
Inftances from Eye-witneffes, of the firange Effe£ls ofinviftble Damons, 
8, His compendious Rehearfal of the mo(l remarkable exploits of the De- 
vil c/Mafcon in lieu thereof. 9. The Reafons of giving htmfelf the 
trouble of this Rehearfal, 

1. T i\7/fr«f, that induftrious Advocate of Witches, recites feveral Ce- 
V V remonies that they ufe for the raifing of Tempefts^ and doth 
acknowledge that Tempers do follow the performance ot thofe Ceremo- 
nies^ but that they had come to pafs neverthelefs without them : which 
t\it. Devil forefeeing, excites the deluded Women to ufethofei»/4^;V)t 
B.ites, that they may be the better perfwaded of his power. But whether 
there beany caufal connexion betwixt thoCe Ceremonies and theenfuing 
Tempefts^ I will not cuiioufly decide. But that the connexion of them is 
fupernatural, is plain at firft fight, * For whuis cajling of Flint-Stones * ^'^""^ *" 
hehind their backs toward the Wefi, or flinging a little Sand tn the Aire, or S»fe?.i6. 
ftriking a River with 4 Broom, and fo (prinkling the Wet of it toward Hea- 
ven, the ft irring of Urine or Water with their finger tn a Hole in the ground^ 
or boiling of Hogs Brifiles in a Pot f What are thcfe fooleries available 
of themlelves to gather Clouds and cover the Aire with Darknef, and 
then to make the ground fraoak with peals oiHail and Rain, and to make 
the Air terrible with frequent Lightnings and Thunder ? Certainly no- 
thing at all. Therefore the enfuing of thefe Tempefts after fuch like Ce- 
remonies mufl be either from the previfion of the Devil ( as Wierus 
would have it ) who fet the Witches on work, or elfe from the power of 
the Devil which he hath in his Kingdom of the Aire. 

2. Anditfeemsftrange to me that ?r/>r»f fliould doubt this power, 
when he gives him a greater ^ for what is the tranfporting of Vapours 
or driving them together, to the carrying of Men and Cartel in the Aire, vJlni^ 
(of which he is a confident Aflerter) unlefs it require /4r^fr Z)^!///^ or '•ii-'.4<:.i9. 
grsntr numbers ? And that there are fufficient numbers of ^nch Spirits %l^l^^^l„ 
will feem to any body as credible as that there are any at all. But now for u.c.^^"'"' 
the truth of this, that certain Words or Ceremonies do fecm at leaft to 
caufc an alteration in ihtAire, and to raife Tempefts, Remigii^s mites 
that he had it witnefTed to him by the free confelfion of near two hundred 
men that he examined: Where he addsaStory or two, in which there 
being neither Fraud nor Melancholy to be fufpe(aed , I think them worth 
the mentiooingi 

i 3' The 



p^ An Antidote againji Athe'tjm. Book III. 



3. The one is of a witch , who, to fatisfie the curiofity of them that 
had power to punifli her, was fet free that {he might give a proof of that 
power fhe profcfTed (he had to raife Temfefis. She therefore being let 
goe, prefently betakes her felftoaplace thick fet with Trees, fcrapesa 
Hole with her hands, fi^s it with Wr/»f, zndprs it about fo long, that (he 
caufed at laft a thick dark C/<?Wcharged y^nhThunderin^ Lightniitg^ to 
the terror and affrightmcnt of the beholders. But (he bade them be of 
good courage, for (he would command the Cloud to difcharge upon what 
place they would appoint her 5 which (he made good in the fight of the 
Spedators. 

The other Story is oiz young Girle^ who, to pleafure her Father com- 
plaining of a drought, by the guidance and help of that ill Mailer her 
Mother had devoted and confecrated her unto, rais'd a Cloud, and n>a- 
terd her Father's ground onelyj all the reft continuing dry as before. 

4. Let us adde to thefe that oi'Cui»m and Margaret Waririe. While 
this C«/»//^ was bufie at his Hay-making, there arofe fuddenly great 
Thunder and Lightnings which made him run homeward and forfake his 
work, for he fawfix Oaks hard by him overturned from the very Reots^ 
and a fevcnth alfo (liatter'd and torn apieces : he was fain to lofe his hat, 
and leave his fork or rake for hafte 5 which was not fo faft, but another 
crack overtakes him and rattles about his ears : upon which Thunder- 
clap he prefently efpied this Margaret Pf'iir//;^, a reputed Witch, upon the 
top of an Oaky whom he began to chide. She defired his fecrecy, and (he 
would promife that never any injury or harm (hould come to him from 
her at any time. 

seeRcmigkis '^^^^ Cuintis dcpofed upon Oath before the Magiftrate, znd Margaret 

his Vxmono- Warinc acknowledged the truth of it, without any force done unto her, 

tor.i.Lc.ip. feveral times before her death, and at her death. Remigius conceives (he 

was difcharged upon the top of the Oak at that laft Thunder-claf, and 

there hung amongft the boughs ^ which he is induced to believe from two 

Stories he tells afterwards. 

5. The one is of a Tempefi oiThmder and Lightnings that the Herdf- 
men tending their Cattel on the brow of the Hill Almm in the field of 
Cuicuria were frighted with, who running into the Woods for (helter, 
fuddenly faw two countreymen on the top of the Trees which were next 
them, fo dirty, and in fuch a pickle, and fo out of breath, as if they had 
been dragg'd up and down through thorns and miry places -, but when 
they had well eyed them, they were gone in a moment out of their fight 
they knew not how nor whither. Thefe herdfmen talked of thebufinefs, 
but the certainty of it came out not long after. For the free confe(fions of 
thofe two men they then faw, being fo exadly agreeing with what the 
Herdfmen had related, made the whole matter clear and undoubted. 

, The other Story is of the fame pcrfons, known afterward by their 
names, viz, Amantim and his partner Rotarius^ who having courfed it 
aloft again in the Aire, and being caft headlong out of a Cloud upon an 
houfe, the later of them, being but a Novice and unexperienced in thofe 
fupernatural exploits, was much aftoni(h'd and afraid at the ftrangenefs 
of the matter; but Amantim bdn§ ufedto thofe feats from his youth, 

his 



C H A p. 1 1 1. Jn Antidote aga'injl Athclfm. p2 



his Parents having devoted him from his childhood to the nevil , made 
but a fport of it, and laughing at his friend called him Fool for his fear, 
and bade him be of good courage ; for their Mafter , in whofe power 
they were, would fafely carry them through greater dangers then thofe. 
And no fooner had he faid thefe words, butarpAir/ir/Wtookthemand ' 
fee them both fife upon the ground : but the houfe they were carried 
from fo fliook, as if it would have been overturnd from the very foun- 
dations. This both thofe men, examin'd apart , confefled in the fame 
words , not varying their ftory at all t, whofe confefTions exaft ly agreed 
in all ciicnmftances with what was obferved by the Countrey .people 
concerning the time and the manner of the Tcm^eji and iliakingof the 
houfe. 

6. I will oncly adde one Relation more of this nature, and that is of a 
Witch ot Conftance^ who bein^ vex'd that all her Neighbors in the See Bodin, 
Village where flie lived were invited to the Wedding, and fo were drin- ^% ^P-^''"'""'- 
jking and dancing and making merry, and Ihe folitary andnegleded, got '^'*"" ''"^' ' 
the Devil to tranfport her through the Aire, in the midft of day, to a 

Hill hard by the Village : where (he digging a, hole and putting Urine into 
it^ rais'd a greaft Tempejl o'tHail, and direded it fo that it fell onely upon 
the Village, and pelted thein that were dancing with that violence, that 
they were forc'd to leave offtheir fport. When (he had done her exploit, 
(he returned to the Village, and being fpied, was fufpe(fted to have raifed 
the Tempefi ^ which the Shepherds in the field that faw her riding in the 
Aire knew well before, who bringing in their witnefs againft her, (lis con- 
fefs'd the fad. 

7. We might abound in inftanccs of this kind ( I mean, fupernatural 
effcdts unattended with miraculous Apparitions) if I would brmg in all 
that I have my felf been informed of by cither Eye-witnelTes themfelves, 
or by fuch as have had the narrations immediately from them. As lor 
example, Bricks bein^ carried round about a room without any vilible 
hand •, Multitudes of Stones flung down at a certain time of the day from 
the roof of an houfe for many moneths together, to the amazement of 
the whole Country 5 Pots carried off from the fire and fet on again, no 
body meddling with the-. The violent flapping of a Cheft.cover,no hand 
touching it-. The carrying up linens, that have been a bleaching, fohigh •Ti;cf:foii<nv- 
into the Aire, that Table-cloths and Sheets looked but like Napkins, ing p.flaces, 
and this when there was no wind, but all calme and clear -, Gla(s-win- ,'[,"^'5 '"^'1^^°^ 
dows (truck with that violence as if all had been broken to ihivers, the carciJiiy 'en- 
glaffe jingling all over the Floor , and this for fome quarter of an hour '^'-^'"^^ 'n'° '»y 
together, when yet all has been found whole in the Morning-, * Boxes Ju]ido"us'^ pe!- 
carefully locked unlocking themfelves, and flinging the Flax out of them; fnn , but very 
Breadtumbhng offfromaFourmof its own accord; Womens pattens j||"':-"'ous,dici 
rifing up from the floor , and whirling againft people 5 The breaking of i,im ofwilcLs 
a Combe into two pieces of it felf in the window, the pieces alfo flying in * Spirits.diac 
mens faces-. The rifing up of a Knife alfo from the lame place,being carried abftaT'from "^ 
with its haft forwards-. Stones likewife flung about the houfe, but not ac nouLdging' 
hurting any mans perfon-, with feveral other thinss, which would be too \\^°^ tnend of 

t • "lis under his 

voluminous to repeat with their due circumftances-, and the lefs needful, own hand. 

I 2 there 



oA ^n Jntidote againjl Atheifm. Book III. 

there being already publi(hed to our hands fuch Narrations as will ftore 
us with Examples enough of this kind. 

8. Amongft which that Relation oi W Francis Perreand ^ concer- 
ning an unclean Spirit that haunted his houfe at Mafcon in Bttrgttndy^ both 
tor the variety of matter and the Authenticknefs of the Story, is of prime 
ufe. For though this D^moit never appeared vifible to the eye , yet his 
prefence was palpably deprehenfible by many freaks and pranks that he 
play'd. As in drawing the Curtains at Midnight, and plucking oflPthe 
blankets; In his holding of the doors, rnd in rolling of billets; In his 
knocking and flinging things againft the Wainfcot -, In his whiffling fuch 
tunes as they teach Birds, and in his finging piophane and baudy Songs ; 
In his repeating aloud the Lords Prayer and the Creed -, In his imitating 
the voices and dialers of fcveral peifons, as alfo the crying of Huntf- 
men, the croaking of Fiogs, and the fpeeches of Jugglers and Mounte- 
banks -, His fcoffing and jearing and uttering merry conceits, as that of 
Pays ds F^»x,whcre he faid they made goodly Carbonado's of Witches, 
and thereupon laughed very loud •, His bringing commendations from 
remote friends, and his telling flories of fightings and m.urders; Hisdif- 
covering of things done in private to the Adors of them ; Hisexprobra- 
tingto a grave Divine the finging of a baudy fong in a Tavern ; 

His toffing of a roll of cloth of fifty ells •, His difordering of skeans of 
yarn, and pulling men at their work by their coats backward ; His fling- 
ing the hat of one at his face while he was aflcep m his houfe, and fnatch- 
ing acandleftickout of a maid's hand; His ciitangling and tying things 
in fuch knots as it was impolTible for any one to untye them, and yet him- 
felf untying them in a moment -, His tumbling the bed as foon as it has 
been made into the midfl of the floor , and taking down books from 
thei'r flielves in the ftudy ; His making a noife like a vollyof fhot, and 
imitating the found of Hemp-dreffersfour beating together ; His making 
mufick of two little bells he found amongfl rufly iron in the houfe, 
which he ufed not onely there but in fcveral other places , whofe found 
they could hear pafs by them in the Aire, though they could fee nothing; 
His hiding of a Goldfmiths Jewels and tools for a while , and then drop- 
ping them out of the Aire on the table ; His flinging of flones about the 
houfe, but without hurt, as in the former Narration ^ His often beating 
a new Maid in her bed, and powring water on her head till he had forced 
her away; Andlaftly, his pulling a certain Lawyer by the arm into the 
midft:oftheroom, and there whirling him about on the tiptoe, and then 
flinging him on theground. 

This is alliort Epittme of themoft remarkable exploits of that invi- 
fible Devil oi Mafcon. For, as I remember, he was not fo much as once 
feen in any fliape all this time ; unlefs it was he that Lu/Iier md Repay met 
at a corner of the ftrect in the habit ofaCountrey-woman fpinning by 
Moon-fhine, who upon their nearer approach vanifhed from their fight. 

9. I have given my felf the trouble of tranfcribing thefe particulars, 
partly becaufe they conduce fo much to the difcovery of the nature of 
thefe kind of Spirits ( thcfc Effedfs making it fufpicable that he did not 
much mifs the mark that ventur'd to ftylc them Homines Aereos) and 

partly 



C H A p i III. An Antidote aga'mft AtJmfm. 95 

partly for the both copioulhels and futablenefs of the Story to the pre- 
lent Theme-, but laftly and chiefly, for the unexceptionable truth and 
Authenticknefs of the Narration : the obfervation of thefeftrange paf- 
fages being made not by * one folitary perfon, but by many together 5 *n^°e^"p'''' 
norbyaperfonof fufpcded integrity, but of Angular gravity and exem- luruihi, ^ 
plarity of life -, nor carelefly or credulouily, but cautioufly and diligent- I'reacher then 
ly, by fearching every corner of the houfe, and fetting bolts and barrica- wroK^hri^e 
does to all the doors and windows thereof, flopping the very Cat-holes ftorysandrer- 
of the doors, and leaving nothing that mightgivcvvay tofufpicion of ""ji^itnero"' 
Impofturej a candle alfo burning every night all the night long, the thrpranksof 
f laces alfo from whence the voice came in the day-time being fearched ^''" ^■^mon, 
and the things therein by divers perfons ^ from whence when one Si- ifiue^1nd°fi- 
ween Meiffonier had amongft other things brought away a bottle, the gned with his 
Devil fell a laughing, that he fliould think him fuch a fool as to goc into ° ^kh^^pt' 
it, as being liable thereby to be flopped up therein by his finger-, and r^n^keptby 
laftly, the Experience made not once or twice, but in a manner every ''™- 
day for a quarter of a year together. 

To the truth of themiraculoufnefbof the Narration thefilenceofthe 
Dog gives alfo further fulFrage, he being otherwife very ivatchfull and 
ready to bark at the leaft noife, and yet never barking at the loud fpeak- 
ing and hideous noifes of the JD^mon : Which the prophane Goblin him- 
felf took notice of, roguifhly avouching that it was bccaufc he had made 
the fign of the Crofs on his head j for he was then on a merry pin and 
full ot jeaiing. 

To all which you may further adde the Authority of the Reverend and 
Learned M' P.Du Moulin^Yuhet to the now D'^ Bu MouUu^md the fmait 
judicious reafoning of his accomplifh'd Son, in his Preface to M' Pfr- 
yf4»/s Rebtion, namely. That this familiar Conver fatten of the Devil 
vas not in a corner or in a Defart (where the Melancholy of Witches is ftp - 
fofed to make them fancy they converfe with him) hut in the mid(l of a 
great City^ in an houfe where there was daily a great re fort to hear him 
jlpeak, and where men of contrary Religions met together ; whefe pronenef 
to cafl a dtfgrace upon the diffenting parties did occafton the narrow exami- 
ning and full confirming the truth thereof^ both hy the Magi fir ate and by the 
Diocefan of the place. 

And laftly, that nothing may be wanting to convince the incredulous^ 
we adjoyn the Teftimony of that excellently-learned and noble Gentle- 
man M'^ M. Boyle, who converfed with M"^ Perreand him-felf at Geneva^ 
where he received from him as a prefent a Copie of his Book before it 
was printed, and where he had the opportunity to enquire both after the • 
Writer and feveral paflages of his Book ; and was fo well fatisfied, that 
he profefles that all his fettled indifpofednefs to believe ftrange things 
was cveicorae by this fpecial Convidion. 



CHAP. 



g^ An Jntidote a^ainfl Atheifm. Book III. 



CH A P. IV. 

1. The sufertiaturd Effects ohferved in the bewitched children of 
Afr Throgmorton andM''^ Mufchamp. 2. The general Remarkables 
in them both. 3. The poffe/ion of the Religious Firgins of Wcits^ 
Heflimont, c!rc. 4, The fiorj of that famous Ahbatef Mkgdalena Cru- 
cia, her ufelej? and ludicrous Miracles. 5. Thatfhe was a SorcerejS^ and 
tvas thirty years married to the Devil, 6. That her jlory is neither any 
Figment ofPriefls, nor delttften of Melancholy. 

i,\i\T^ will now pafs to thofe [ufernatural EffeBs which are obfer- 

^ ^ ved in Perfons that are hewitch'd or pojj'efd. And fuch are. 
Foretelling things to come •, telling what fuch and fuch perftnsfpeak or doe as 
cxadly as if they were by them, when the party pofle/'d is at one end of 
the Town and fitting in a houfe withindoors, and thofe parties that ad 
andconfer together are without at the other end of the Town-, to be 
able to fee fome and not others ^ to play at Cards with one certain perfon, 
and not to difcern any body elfeat the table befides him ; to aft, and 
talk, and goe up and down^and tell what will become of things, and what 
happens m thofe fitts oi pojfejsion, and then, fo foon as the polTefTed or 
bewitched party is out of them, for him to remember nothing at all, but to 
enquire concerning the welfare of thofe whofe faces he feemed to look 
upon but jufl: before, when he was in his pts. All which can be no fym- 
ptoms nor figns of any thing elfebut theDfx'/V gotinto the bodyofa 
man, and holding all the Operations of his Soul, and then ading and 
fpeaking and fporting as he pleafes in the miferable Tenement he hath 
crouded himfelf into, making ufe of the Organs of the Body at his own 
pleafure, for the performing of fuch pranks and feats as are far above the 
capacity, ftrengthor agility of the party thus bewitched or poffejfed. 

All thefe things are fully made good by long and tedious obfervations 
recorded in The difcovery of the Witches o/Warbois in Huntingtonfhire ^ 
^w«o 1 5P4. the memory whereof is ftill kept frefh by an Anniverfary 
Sermon preach'd at Huntington by fome of the Fellows of ^eens 
College ill Cambridge, 

There is alfo lately come forth a Narration how one M"s Mufchamp's 
Children were handled in Cumberland , which is very like this of 
M"^ Throckmorton's Children oi Warbois. 

2. That which is generally obferved in them both is this. That in their 
ftts they are as if they had no Soul at all in their Bodies, and that what- 
foever operations of Senfe, Reafon or Motion there feems to be in them, 
it is not any thing at all to them, but is wholly that Stranger's thathath 
got into them. For fo foon as their yf^fj are over, they are as if they had 
been in fo profound a flecp that they did not fo much as dream, and fo 
remember nothing at all of what they either faid or did, or where they 
had been ^ as is manifeft by an infinite number of Examples in the fore- 
named relations. 

3. Of 



Chap. IV. An Antidote a^ainfl Atheifm. py 



3. Of the truth of which pafTages here at home we being very well 
afcertain'd, we may with the more confidence venture upon what is re- 
corded concerning others abroad. As for example, The pofTelTion of the 
Religious Virgins \nt\\GMoti2i^^t]:y oiWerts^ others m He fi/^om, others SceWierus. rfe 
alfo not far fiom Xantes^ and in other places, where there were Eye- wit- ^'rafiig. Dx- 
nefTcs enough to take notice how ftrangely they were handled, being '*"''•'••♦• *^'»''. 
flung up from the ground higher then a mans head, and falling down 

again without harm ^ fwarming upon Trees as nimbly as Cats, and hang- 
ing upon the boughs ; having their flefh torn off from their bodies 
without any vifible hand or inflrument 5 and many other mad pranks,- 
which is not fo fit to name, but they that have a rainde may read at large 
in wieruf. 

4. I would pafs now to other Effe^s of witchcraft ^ as the conveying 
oi Knives^ Balls of hair and iV4/7j into the bodies of them that are ^f- 
witched -J but that the mention of- thefe A^««j puts me in mind of that 

famous ftory in Wierus of Magdalena. Crttcia, firft a iv»», and then an Dc PrajilgHt 
Abbateffe of a Nunnery in Corditba in Spain. Thofe things which were mi- ^•^mon.u.ci. 
raculousinher werethefe •, That (lie could tell aimoft at any diftance 
how the affairs of the world went, what confulcations or tranfadlions 
there were in all the Nations of Chriftendome, from whence (he got to 
her felf the reputation of a very Holy woman and a great Prophetef. But ' 

other things came to pafs by her, or for her fake, no lefs ftrange and mi- 
raculous • as that at the celebrating of the holy Eucharifl the Prieft 
fliould always want one of his round Wafers, which was fecretly con- 
veyed to Magdalen by the adminiftration of Angels, as was fuppofed, and 
{he receiving of it into her mouth ate it in the view of the people, to their 
greataftonifliment and high reverence of the 54i»f. At the elevation of 
theHoftAT/t^^d/fw being near at hand, but yet a wall betwixt, that the 
wall was conceived to open, and to exhibite Magdalen to the view of 
them in the Chappel, and that thus {he partaked of the confecrated bread. 
VJh^r\i\)\!i AbbateQe came into the Chappel her felf upon fome fpecial 
day, that (he would fetoff the folemnity of the day by fome notable and 
conspicuous Miracle : for flie would (ometimes be lifted up above the 
ground three or four cubits high 5 other fometimes bearing the Image 
ofChrift in her arms, weeping favourly, (he would make her hair to in- 
creafe to that length and largenefs that it would come to her heels, and 
cover her all over and the Image of Chrift in her armes, which anon not- 
withftanding would (hrink up again to its ufual fize 5 with a many fuch 
fpecious, though unprofitable. Miracles. 

5. But you'l fay that the Narration of thefe things is not true^ but 
they are feigned for the advantage of the Roman Religion^ and fo it was 
profitable for the Church to forge them and record them to pofterity. 
A man that is unwilling to admit of any thin^fuper natural would pleafe 
himfelf with this general (hufBe and put-off. But when we come to the 
Catafirophe of the Story, he will findeit quite othervvife : for this Saint 
at laft began to be fufpedlcd for a Sorceref, as it is thought, and (lie being 
confcious, did of her own accord, to fave her felf, make confcflion of her 
wickednefs to the Vifiters of the Order, as they are called, viz. That for 

1 4 thirty 



og An Antidote agcimfi Atheifm. Book III. 



thirty years (he had been married to the Devil in the (hape of an ey£thio- 
t)ia» •, that another Devil^ fervant to this, when his Mafter was at dalli- 
ance with her in her Cell, fupplicd her place amongft the iv«»/at their 
publick Devotions •, that by virtue of this Contraft (he made with this 
Spirit (he had done all thofe Miracles (he did. Upon this confelTion (he . 
was committed, and while (he was in durance, yet (he appear'd in her de- 
vout poftures praying .in the Chappel as before at their fet hours of 
Prayer : which being told to the Vi(iters by the Nuns, there was a ftrift 
watch over her that (he(hould not (fir out. Neverthelefs (he appeared 
in the chaff el as before, though (he were really in the Pnfon. 

6. Now what credit or advantage there can be to the Roman Religion 
by this Story, let any man judge. Wherefore it is no Figment of the 
Priefts or Religious perfons, nor Melancholy, nor any fuch matter (for 
how could fo many fpeftators at once be deluded by Melancholy i ) but 
it ought to be deem'd a reall Truth : And this Magdalena Crucia appearing 
in two (everal places at once , it is manifeft that there is fuch a thing as 
AffAritions of Spirits. But I muft abftain as yet from touching that ar- 
gument, I having not difpatch'd what I propounded concerning the vo- 
miting up oiNails^ the conveying oi Knives and pieces of Wood into the 
Bodies of men, and the like. Which things are fo palpable and uncapabie 
of delufion , that I think it worth the while to in(ift a little upon them. 



C H A P. V. 

I. Knives^ Wood, Pieces of Iron, Bails of Haire in the bodf <?/Ulricus 
Neufe(rer, 2 . The vomit :ng of Cloth fiuck with Pim ^Nails and Needles, 
as alfo Glaf, Iron /tnd Haire., by Wicrus his Patients., and by a friend of 
Cardan J. 3. Wierus his Story of the thirty pejjejfed Children of Am- 
fterdam. 4. The Conviffiveneji of thefe Narrations. 5, objections 
againjl their Conviotivenef? anfwered. 6. of a Maid D^moniack (pea- 
king Greek -, and of the miraculous binding of another s hands by an in- 
vifible power. 

1. T Will begin with that memorable true Story that LangiuttcWso^ 
-l one Ulricas Neufejfery who bemg grievoufly tormented with a pain 
in his fide, fuddenly felt under his skin, which yet was whole, an iron 
jV4/7as he thought. And foitprov'd when the Chirurgion had cut it 
out : But neverthelefs his great torments continued, which enraged him 
fo that he cut his own Throat. The third day, when he was carried out 
to be buried, E»charitu Rofenbader and Johannes ah Ettenftet, a great 
company of people (landing about themjdiffeded the Corps, and ripping 
up the Ventricle, found a round piece <>/ fTW of a good length, four 
Knives., Tome even and (liarp, others indented like a Saw, with other 
two \o\x2,\\ pieces of Iron a fpan long. There was alfo a hall of Hair, This 
hapned at Fugenfial.^ 153?. 

», Wiertfs 



Chap. \^ An Antidote a^ainft Atheifm. pp 



2, ^F/>r^ tells alfo of one that was /'^fj(/'(r<^, of which himfelf vvasao DePrajlig.D^. 
Eye-wicnefs, that-vomited uip pieces of Cloth with Fins ftuck in them, mor. i.^ c.i,i. 
Aails, Needles^ and fuch like fluff: which he contends doth not come 
from theftomachjbutbyapreftigiousfleighc of the Devil is onely in- 
gefted into the mouth. 

Cardan relates the like of a good fimple Coun trey- fellow and a friend of ^'^'"rinm 
his, that had been along time troubled with vomiting up C7/4/, iron^ flp"u,''''^'^^' 
Nails and fJair^ and that at that time he told Cardan of it, he was not fo 
perfedly reftored but that fomething yet crafli'dinhis belly, as if there 
were a B4g oiclaf in ir. 

I might adde feafonably hereunto what is fo credibly reported of 
M 5 Mufchamfs Child, that it was feen to vomit up pieces of Weed With 
Fins ftuck in it, 

5. But I will conclude all with that Story of about thirty Children wierus </« 
that were fo ftrangely handled at Amfierdam, 1 566. of the truth whereof iZj^^c'H 
Wierta profeffeth himfelf very well afTured. They were tortured very 
much, and caft violently upon the ground ; but when they arofe out of 
their fitt, knew nothing, but thought they had been onely afleep. For the 
remedying of this mifchief they got the help oiPhyftcians^ Wizards and 
Exorcifls^ but without fucccfs. Onely while the Exorcifis were reading, 
the Children vomited up Needles^ Thimbles^ fhreds of Cloth^ pieces of 
Fots^ GlajJ'e^ Hair, and other things of the like nature. 

4. Now the advantage I would make of thcfe Relations is this, Thac 
thefe Effedls extraordinary and fupernatural being fo palpable and per- 
m^nenc, they a-e nocatall liable to fuch Subterfuges as Atheifts n(aa.\ly 
betake themfelves to, as of Melancholy and difturbance o^Phanfie in thofe 
that profefs tiiey fee fuch ftrange things, or any Fraud or Imfofture in 
thofe that adt. 

5. AH thatcanwirhany fliewofReafonbealledgedis this. That fuch 
parties in their fitts of Diftradtion may devour fuch things as they vomit 
up, or at leaftput them into thcii- mouths. But they that are by might 
eafily fee that, diflraded people doing things carelefly and openly. And 
thefe things happen to thofe that are thus handled againft their wills: 
and as they are not difcoveied to doc any fuch things of themfelves, fo 
neither do they confefs afterwards that they did if, when they are come 
to their right fenfes ; and ordinarily it is found out that fome Woman or 
other by Sorcery or Witchcraft was the Author of it. 

Befidcs, it is evident that there can be no miflake at all in fomc of thefe 
paffages: For how can an iron iV^i/ get betwixt the skin and the flefli, 
the skin not at all ripped or touch'd < or how is it poflible for any body 
to fwallow down Kni'ves and pieces of Iron a fpan long 1 which befides 
that Story of Ulricta Neufeffer , is made good in another of a young 
Wench, who when (he had made clean a pair of (lioes with a Knife^ which 
(hepur inher bofom, fheafter feeking for it, it could not be found any 
where, till at length it began to difcover it felf in a fwelling oh her 
left fide, and at laft was pulled out thence by a Chirurgion. You 
may read the whole Relation in Wierta. It was done at Levenfteet in ^'^ P^-^l^k- 
the Dukedome of Brunfrvick^i^62. An old Woman had come to the ^^7}! ' ^' 

houfe 



lOO 



See Bodin. 

Mag.Va.mono- 



An Antidote a^ainft Atheifm- 



Book III. 



houfe in the morning , and a ftrange hUck Dog was tound under the 
table. 

6. There are alfo other miraculous & fupernatural Effefis , as in that 
Maid oiSaxofJtis fpeaking oi Greek 5 and in another,whom Cjelim Rhedi- 
ginm profeft he faw, that (poke from betwixt her Legs •, a third at Paris^ 
whom Dr. Picard and other Divines would have difpoffeft, whom one 
Hollerim a Phyfician deriding, as if it had been nothing but MeUnchely in 
the Woman and 7fwr4«ff in thofe Divines , was after convinc'd of the 
contrary, when he faw her ftanding betwixt two other women, and crying 
out of a fudden, difcerning her hands to befofaft bound that there was 
no loofing of them without cutting the firing. There was not the appea- 
rance of any thing ro any body but to the fojfefjed onely, who laid fhe faw 
then a white cloud come near her when (he was bound. 



CHAP. VI. 



Wierus de 
Frttjli^. Va- 



Ve Fraliig. 
Vamcin. 1. 1 . 
(Up. 16. 



I. 'The v^fparitionEckexken. 2. The Story of the pyed Piper. 3. ^ 
Triton or Sea-God feen on the banks <?/Rubicon, 4, of the Imps of 
Witches, and whether thofe old women he guilty effo much dotage as the 
Atheii}: fancies them. 5 . That fuch things paf betwixt them and their 
Imps as are impofible to be imputed to Melancholy. 6. The exami- 
nation of John Winnick ef Molefworth. 7. The reafon ef Sealing 
Covenants with the Devil. 

1. "RUT it is now high time to clear up this more dim and cloudy difco- 
■'-' very of Spirits into more diftind and articulate Apparitions^ accor- 
ding as I did at firft propound. And thefe I fhall caft into two ranks: 
fuch as appear near to us on the Ground., or fuch as are feen afar off, above 
in the Aire. And here again to begin with fmall things firft. Near Elton.^ 
a Village half a mile diftantfrom Bmbrica in the Dukedom oicleve., 
there was a thing had its haunt, they called kEckerken-, there appeared 
never more then the (hape of an Hand, but it would beat Travellers, pull 
them off from their horfes, and overturn carriages. This could be no 
Phanfie, there following fo real EffeHs, 

2. The Story of the />^f(s/i'//)fr, that firftby his Pipe gathered toge- 
ther all the 7?4/j and ilZ/V^, and drown'd them in the River; and after- 
ward, being defrauded of his reward, which the Town prorais'd him if he 
could deliver them from the plague of thofe Vermine, took his opportu- 
nity, and by the fame Pipe made the children of the Town follow him, 
and leading them into a Hill that opened, buried them there allahvc; 
hath fo evident proof of it in the town oiHammel where it was done, 
that it ought not at all to be difcredited. For the fa<ft is very religioufly 
keptamongft their ancient Records, painted out alfo in their Church- 
windows, and is an Epoche joyned with the year of our Lord in their E^lls 
and Indentures and other Law-Inftruments. 

3. That 



C H A p. V I. An Antidote a^ainH Atheifm. i o i 

3. That alfo feems to me beyond all exception and evafion which 
Suetonim relates of a 5/f^r«w appearing on the binks of the River Ru- 
bicon ; which was thus. ^hUm Cafar having marched with his Army to 
this River, which divides Gallta citerior from Itdj^ and being very doubt- 
ful with hirafclf whether he fhouldpafs over into /;4/y or not, there was 
feen on the River fide a Man of a prodirgious ftature and form, playiflg on 
a Reed. The flrangenefs of his perfonaswell asthepleafantncfsofhis 
Mufick had drawn feveral of the Shepherds unto him, as alfo many of the 
Souldiers, amongft whom were fome Trumpeters •, which this Triton (;as 
MtUnchthon ventures to call him ) or Sea-god well obferving, nimbly 
fnatches away one of the Trumpets out of their hands, leaps forthwith 
into the River, and founding a March with that ftrength and violence that 
he feem'd to rend the Heavens , and made the aire ring again with the 
mighty forciblenefs of the Blafl , in this manner he pafled over to the o- 
therfideofthe River: whereupon Crf/rfr taking the (?;»?«, leaves off all 
further difpute with himfelf, carries over his Army, enters Itnly^ fecure 
of fuccefs from fo manifeft tokens of the favour of the Gods. 

4. To confirm this truth of Afparitiens^ if we would but admit the 
free confeffions of Witches concerning their Jmfs^ whom they (b fre- 
quently fee and converfe withall, know them by their names, and doe 
obeifance to them, the point would be put quite out of all doubt, and 
their proofs would be fo many that no volume would be large enough to 
contain them. But forfooth thefe mufl be all Melancholy old women that 
dote and bring themfelves into danger by their own Thanfies and Con- 
ceits. But that they do not dote I am better affured of, then of their not 
doting that fay they do. For, to fatisfie my own curiofity, I have exami- 
ned feveral of them, and they have difcours'd as cunningly as any of their 
quality and education. But by what I have read and obferv'd , I difcern 
they ferve a very perfidious Mailer, who plays wreaks many times on 
purpofe to betray them. But that is onely by the bye. 

5. I demand concerning i\\tic Witches who confefs their contra(a and 
frequent converfe with the Devil^ fome with him in one fhape, others in- 
another, whether mere Melanch$ly and Imagination can put Powders^ 
Rods^ Oyntments, and fuch like things into their hands, and tell them the 
ufe of them ; can imprefs Marks upon their bodies, fo deep as to take 
away all fenfe in that place 5 can put Silver and Gold into their hands, 
which afterwards commonly proves but either Counters, Leaves, or 
Shells, or fome fuch like ufelefs matter. Thefe real Bffe£is cannot be by 
mere Melancholy. For if a man receive any thing into his hand, be it what 
it will be, there was fome body that gave it him. And therefore the 
Witch receiving fome reall thing from this or that other fhape that ap- 
peared unto her , it is an evident fign that it was an external thing that 
fhefaw, not a mere figuration of her Melancholy Phanfie. There are in- 
numerable Examples of this kind % but the thing is fo trivial and ordina- 
ry, that it wants no Inftances. I will onely fet down one, wherein there is 
the apparition of three Spirits, 

6. ^ohn Winnick of Molfervortkin Huntington- fhire being examined 
Afril iv^ 16^6. confelTed as follows. "Having lofl his purfe with 

" feven 



102 An AntUote Againjt Athe'tjm. Book III. 

" feven (hillings in it , for which he fufpefted one in the family where he 
"lived, he faith that on a Friday, while he was making hay-bottles in 
'* the bam, and fwore and curs'dand rag'd , and wifli'd to himfelfthat 
*' fome w/f body would help him to his purfe and money again , there 
*' appear'd unto him a Sfirit in the ftiape of a Bear , but not fo big as a 
" Coney y who promis'd, upon condition that he would fall down and 
" worihip him, he would help him to his purfe. He aflented to it ; and 
'' the Sfirit told him, to morrow about this time he fhould find his purfe 
" upon the floor where he made bottles, and that he would then come 
*' hirafelf alfo^ which was done accordingly : and thus at the time ap- 
" pointed recovering his purfe, he fell down upon his knees to the Sfirit^ 
*' and fald, My Lord And God^ I thank you. This Spirit brought then with 
" him two other, in the ihapc the one of a white Cat, the other of a Co- 
" ney^ which at the command of the Bear-Spirtt he worfhipped alfo. The 
" Bear-Spirit told him he muft have his Soul when he died, that he muft 
" fuck of his body, that he muft have fome ot his Blood to feal the Co- 
*' venant. To all which he agreed j and fo the Bear- Spirit leaping up to 
*' his ftioulder, prick'd him on the head, and thence took blood. After 
'' that they all three vaniftied, but ever fince came to him once every 
*' twenty four hours, and fuck'd on his body, where the Marks are found. 
" And that they had continually done thus for this twenty nine years to- 
*' gether. That all thefe things fliould be a mere dream is a conceit more 
flight and foolifh then any dream polTibly can be. For that receiving of 
his purfe was a palpable and fenlible pledge of the truth of all the reft. 
And it is incredible that fuch aferies of circumftances, back'd with twen- 
ty nine years experience of being fuck'd and vifited daily, fometimes in 
the day-time, moft commonly by night, by the fame three Familiars, 
fliould be nothing but the hanging together of fo many Melancholy Con- 
veits and Phanftes, 

7, Nor doththe/e<i//«^of Covenants and vpriting with ^/Wmake 
fuch Stories as thefe more to be fufpe<fted : for it is not at all unreafona- 
ble that fuch Ceremonies fliould pafs betwixt a Spirit and a Man, when 
the like palpable Rites are ufed for the more firmly tying of Man to God. 
For whatfoever is crafs and external leaves ftronger Imprefs upon the 
Thanfte, and the remembrance of it ftrikes the Mind with more efficacy. 
So that affuredly the Devil hath the greater hanck upon the Soul of a 
Witch ox Wizard ihsithzrh. been perfwaded to compleat thdx Contra£f 
with him in fuch a grofs fenfible way, and keeps them more faft from re- 
volting from himjihen if they had oncly contrafted in bare words. 



cc 



CHAP. 



C H A p.- V 1 1. An Antidote aga'm]} Atheifm. lo; 



CHAP. VII. 

* 

I. The Story o/Anne Bodenham, a witch whofuffered at Salisbury, Anno 
1653. '^he Author s funBual Informatiori concerning her. 2. The 
manner afidcircumjlances of her firjl Conjuring up the Deinl, 3. An 
objection anfwered concerning the truth thereof. 4, The ohjeffion 
7nore fnltj unfvered hy a fecond Conjuration. 5 . An objecfion anfwer'd 
concerning this fecond Conjuration^ and J}i// further cleared by thecir- 
cumfiances of a third. 6. The Witches fourth and laft Conjuration, at 
which Anne Styles made a Contraii with the Be'vil. 7. That thefe tranf- 
aBiom could be no Dreams nor Fancies of Anne Styles , nor fie know- 
ingly forfrvorn in her avouching them upon Oath. 8. Which is further 
frovedbythe impartialnefof her Confefion. p, lo. By her Contract 
with the Devil., evidenced from the real effeSfs thereof. 1 1 . And by her 
behaviour at the Afizes when fie gave evidence. 12. An anfwer to 
certain objections. 13. Sundry Indications that Anne Bodenham jv/W 
a Witch. 14. The Summary Cone lu ft on. That the above-related CenJH- 
rations are noFiBions of Anne Styles , but real Tranfa£fions by Anne 
Bodenham. 

1, "TO ^\\ito{ ^ohnWinnick^ k will not be amifs toaddea more late 
"■• and more notable Narration concerning one Anne Bodenham, a 
Witch, who lived xnFijherton- Anger, z(^]2,ctnx. to iht City ointw S arum 
in the County of Wilts, who was arraigned and executed at Salisbury 
1653. He that has a mindc to read the Story more at large, may con- 
{\\\tEdmondBower,\v\\o\vi%zntyt-\v'\.x.n&k and eare-witnefs of fcveral 
paflages. But I (hall onely fet down here what is moft material to our 
prefent purpofe, partly out of him, and partly from others who were 
then at the AfTizes, and had alfo private Conference with the Witch, 
and fpoke alfo with the Maid that gave evidence againft her. 

This Anne Bodenham, it feems, concealed not her skill in foretelling 
things to come, and helping men to their floln goods, and other fuch like 
feats, that the more notable fort of Wizards and Witches are faid to pre- 
tend to and to praftife. 

2. Amongft others that reforted to her, there was one Anne Styles, 
fervant to Rtch.Goddard Efq*, of the Clofe in new Sarum^ fentbyMr. 
JMafon this Goddard's Son in Law ( he having a defign to commence 
a La\. Suit againft his Father), to learn of the Witch what would 
be the event of the Suit, who being oiked by the Maid, who had three 
jhillings to give her for her pains, (]:e took her flaff, and there drew it 
about the heufe, making a kinde of a Circle ; and then took a book, and 
carrying it over the Circle with her hands , and taking agreen gUf^ did 
lay it upon the book, and placed in the Circle an earthen Pan of Coals, 
wherein flie threw fomething, which burning caufed a very noifome fiink, 
and told the Maid, Jhe jlwuld not be afraid of what fie fiould then fee, for 
now they would come : ( they are the words flie ufed ) and fo calling Bel- 
zebub , Tormentor, Satan and Lucifer appear 5 there fuddenly Arofe a 

K very 



jQ^ An Antidote a^a'mft Meifin. Book III. 

venhiThrvind^ rvhich made the houfe (]iake^ andprefently'the Ltck-door of 
thchoufejlpngopen^ there came five Spiriti^ astheMa.idfitpl'ofedy in the 
likencijc of ragged BO'^es^fome bigger then others^ and ran about the hotife^ 
tvhcrelhehaddrarvnthefiaf; and the Witch threw down upon the ground 
■ crtmts of breads which the Spirits picked upland leapt over the Pan of coals 
oftentimes^ which f]ie [et in the midfl of the Circle^ and a Bog and a Cat of 
the Witches danced with them : and after fome time the witch looked again 
in her book ^ and threw fome great white feeds upon the ground^ which the 
[aid Spirits picked up -^ and fo ina^mt time the wind was laid, and the 
Wttch going forth at her huk-door the Spirits vaniflicd. After which the 
Witch told the Maid, that Mr. M:i(on flmld demand fifteen hundred found, 
and one hundred and fifty pound pex :innum, of Mr. Goddard^ and if he 
denied it ^he flmild profecute the Law againfi him, and he gone from his 
Father^ and then he jhouldgain it : with which meff'age the Maid returned 
and acquainted Mr. Mafon. 

3, Buticmay beitwillbeobjeded, Thnihtkwexe^ovc^^ poor ragged 
Boyes that complotted there with Anne Bodenham to get money upon 
pretence of Conjuring and foretelling future events , whenas it was 
iiideed nothing elfebut a cheat within the power of an ordinary knavi/li 
wit. Buttheloudnefs ofthewind, and the forcible lliaking of the houfe 
uponthofeMagical Words and Ceremonies, may eafily anlwer, or ra- 
ther quite blow away, fuch frivolous Evaiions. 

4. But if the Objedor will yet perfift in his opinion, let him reade the 
circumftancesof the fecond Conjuration of this Witches. For the fame 
Maid being fent again to her from the fame party, to enquire in what pare 
of the houfethe Poifonwas thatdiould be given herMiftris, Hereupon 
(he took her flick oi before., and making therewith a Circle^ the windrofe 
forthwith ■• then taking a be e fome, fiief wept over the Circle, and made ano- 
ther •, and looking in her book atid glaf? as formerly , and ufing fome words 
fvfily to her felf^jhe flood in the Circle and [aid, Belzebub, Tormentor, Lu- 
cifer rf»</ Satan appear. There appeared firfl a Spirit in the jhapeofalittle 
Boy, M fhe conceived, which then turned into another (Jiapefomething like a. 
Snake, and then into the jlmpe of a fhagged Dog with great eyes, which went 
about in the Circle -, and in the Circle fhe fet an earthen Pan of Coals, where- 
in jhe threw fomething which burned and flank, and then the Spirit -vanijhed. 
After which the Witch took her book andglaf? again, andf})ewed the Maid in 
the glafi M"^^^ Sarah GoddardV Chamber, the colour of the Curtains, and the 
bed turned up the wrong way, and under that part of the bed where the Bol- 
jler layfhefhewedthe poifon in a white paper. 7he Maid afterward returned 
home, and acquninted iW^Rofewell with what the Witch hadjhewed her in 
aglaf, that the poifon lay under iW'« Sarah'i Bed , andalfojpoketo her that 
they might goe together and take it away. 

The transformation of a Boy into a Snake, and of that Snake into a 
fliagged Dog with ftaring eyes, is a feat far above all humane art or wit 
whatfoever. 

5, Nor can it be imagined tliat Melancholy had fo difturbed the mind 
of the Maid, that flie told her own dreams or fancies for external fenfible 
vranfaftions. For fhe was imployed by others in a real! Negotiation be- 
twixt 



Chap. V 1 1. An Antidote ao^ainft Atheifim 105 

tvvixt them and the Witch, and ever brought back her anfwers to them^ 
receiving alfo things from her, by the help of thofe ragged Boyeslhe 
railed up-, as appears in a third Conjuration of hers, when the Maid 
was another time fent to procure fome exemplary puniHiment upon 
M^Goddarls two Daughters, whoyet were unjuftly, as it feems, afper- ' 
fed with the fufpicion of endeavouring to poifon their Mother-in-law. 
The jyitchrecciviiig the Wenches errand , made a Circle as formerly, and 
fet her Pan of CoaIs therein, and burnt fomewhat that Jlank extremely, and 
took her book andglaji as before is related^ andfaid, Belzebub, Tormentor, 
Lucifer and Satan appear. And then appeared fi've Spirits, asjhe conceived, 
inthe jhapes of little ragged Boyes, which the Witch commanded to appear, 
and goe along with the Maid to a Meadow at Wilton , which the Witch 
JJjewed in a glaf, and there to gather Vervtne and Dill, And forthwith the 
ragged Boy es ran away before the Maid , and jhe followed them to the f aid 
Meadow : and when they came thither, the ragged Boy es looked about for the 
Herbs, andremovedthe Snow in two or'three places before they could fnde 
any^ and at lafi they found feme, and brought it away with them ; and then 
the Maid and the Boies returned again to the Witch, and found her in the 
Circle, paring her Nails : and then fie took the faid Herbs, and dried the 
fame, and made Powder of fome, and dried the Leaves of other, and threw 
bread to the Boyes, and they eat and danced as formerly; and then the 
Witch reading in a book they vaniflied away. And the VVitch gave the 
Maid in one paper the Powder, in another the Leaves, and in the third the 
faring of the Nails, all -which the Maid was to give her Mifirif. The Pow- 
der was to put in the young Gentlewomens, Af'^Sarah and Af''*' Anne God- 
duds, drink or broth, to rot their guts in their bellies; the Leaves to rub 
about the brims of the Pot, to make their teeth fall out of their heads 5 and 
the faring of the Nails to make them drunk and mad. And when the Maid 
came home and delivered it to her Miflris, and told her the effects of the 
Powder and the other things, her Mijiris laughed and faid , That is a very 
brave thing indeed. But yet flie had the diicretion not to make ufe of it. 
6. This Powder was (hewn at the Aflizes ( fo that it could be no 
Fancy or Dream) together with a piece of Money that (he received of 
the Spirits, which one of them fiifl bit and gave it the Witch, and then 
the Witch gave it to the Maid. The hole alfo in her finger was then 
fliown, out of which blood was fqueezed to fubfcribe a Covenant with 
the Devil, as you may fee in the fourth and laft bout of Conjuring the 
Witch performed in the Maid's prefence. For (he being advifed by Mr. 
Geddard's houfliold to goe to London,(he went to the Witches firft before 
Ihe quit the Countrey ; wlio being made acquainted with her journey, 
asked her whether fhe would goe to London High or Low^ To which fhe 
replied, what do you mean by that ? She anfwered, if you will goe on High, 
you P)a/i be carriedto 'London, in the Aire, and be there in two hours ; but 
if you goe 2l Low, youjhali be taken at Sutton Towns end and before, unlefi 
you have help. But before jhe departed , the Witch earneftly de fired the 
Maid to live with her, and told her ifflie would doe fo. fhe would teach her to 
doe M fhe did, and that jhs jhould never be taken. Then the Maid asked her 
what jhe could doe. She anfwered. You Jhall know prefently ; and forthwith fl)e 

K 2 appeared 



I o 6 ^n Antidote agalnfi Athe'ifm. Book I H- 

aPPeared in the fjape of a great black Cut^ and lay aleng hy the Chimney : 
at which the Maid being very much affrighted^ flie came into her own fijape 
again, and told her^ I fee you are afraid^ and I fee yott are willing to begone • 
and told her^ if jhe was^ f}K fhould fay fo^ and not (peak aga/nfl -her Con fci- 
ence '■ and the Maid replied, flie was willing togoe, and not to dwell with 
the Witch. Then the witch (aid ^ she mitfi feal unto her body and blood 
not to difcover her : which jhe promifmg to doe, Jhc forthwith made a Circle 
as formerly Jhe had done, and looking in her book, called, Belzebub, Tor- 
mentor, Lucifer and Satan appear. Then appeared two Spirits in the like- 
nef? of great Boyes, with long (lugged black hair^ and flood by her looking 
over her fhoulder ; and the Witch took the Maid^s forefinger of her right 
hand in her hand, and pricked it with a pin, and fqueezed out the blood, and 
put it into a Pen, and put the Pen in the Maid's hand, and held her hand to 
write in a great book •, and one of the Spirits layd his hand or Claw upon the 
Witches while jl the Maid wrote : and when (be had done writing, while fi 
their hands were together, the Witch fa id An. en, and made the Maid fay 
Amen, and the Spirits faid Amen, Amen : and the Spirit's hand did feel 
cold to the Maid as it touched her hand, when the Witches hand and hers 
•were together writing. And then the Spirit gave a piece of (ilver (which he 
frji bit) to the Witch , who gave it to the Maid ; and al(o (luck two Pins 
in the Maids head-cloths , and bid her keep them, and bid her be gone -, and 
faidalfo, I will vex the Gentlewoman well enough, as I did the man in Cla- 
rington Park, which I made walk about with a bundle of Pales on his back 
all night in a pond of water, and he could not lay them down till the next 
morning. 

7. AH thefc things the Maid depofed upon Oath ; and I think it now 
beyondallcontroverfie evident, that unlefs fhe did knowingly forfwear 
her felf, that they are certainly true : for they cannot be imputed to any 
Dreamings, Phanfy, nor Melancholy. Now that the Maid did not for- 
fwear her felf, or invent thele Narrations (he fwore to, m;iny Arguments 
offer themfelves for eviction. 

As firft, That it is altogether unlikely that a forty Wench, that could 
neither write nor read, fliould be able to excogitate fuch Magical Forms 
and Ceremonies, with all thecircumftances of the effedsof them, and de- 
clare them fo pundually, had flie not indeed feen them done before her 
eyes. 

Secondly, If (he had been fo cunning at inventing Lies, ihe could not but 
have had fo much wit as to frame them better for her own advantage, and 
for theirs by whom (he was imployed 5 or told fo much onely of the truth 
as would have been no prejudice to her felf, nor any elfe to have it 
revealed. 

8. For in brief, the cafe ftood thus 5 Her Miftris either had, or 
feigned her felf to have, a fufpicion that her two Daughters in law, Mi- 
ftris Sarah and Miftris Anne Goddard, complotted to poifon her. Here- 
upon this Maid Anne Styles was fent to the Witch, upon pretence to 
know when this poifoning would be, and how to prevent it 5 and ait the 
fecond time (he confulted her, the Witch fent her to the Apothecaries 
tobuyher fome white Arfenick, and bring her it, which (lie taking told 

her 



C H A p. V 1 1, Jn Antidote a^ain/i Atheifm. 1 07 

her fhe would burn it, and fo prevent the poifonjng of her Miftris. The 
buying of this Arfenick was the great occafion of the Maid's flying. For 
it coming to the knowledge of the two Sifters how they were fufpedled 
to endeavour the poifoning of their Mother, and that they had bought 
an ounce and half of Arfenick lately at the Apothecaries, they, to clear - 
themfelves from thisfufpicion, made diligent enquiry at all the Apo- 
thecaries (hops throughout Sarum, and at laft found where the poifon 
was bought. Hereupon the 'Maid was defired by her Miftris to goe 
away and (liift for hg- felf, to avoid that trouble and difgrace that 
might come upon them, if Ihe fliould ftay and be examined before fome 
Juftice. While ihe was upon her journey , Mt chandler^ Son-in-law to 
M' Goddard ^ hearing how his Mother-in-law was in danger of being 
poifoned , and that a Servant of hers that had bought the poifon waS 
fled, he forthwith with another man made after her, overtook her near 
Sutton, had her there into an Inne, where fhe confefTed what has been 
above related. Which Confeffion, I fay, cannot be any Figment or for- 
ged tale, but certain truth, it making nothing for the parties advantage, 
or theirs that imployed her, but rather againft them, and mainly againft 
her felf-, whenas if flie hadonely confeffedthe buying of the Arfenick 
with the purpofe of preventing her MiftrifTes being poifoned , by the 
help and skill of the Witch or Wife-woman, it might have gone for a 
tolerable piece of folly, could not feem fo criminal and execrable as thefe 
other a<5ts do. Nothing therefore but a guilty Confcience and the power 
of truth did extort from her this impartial ConfeiTion, which thus every 
way touches her friends, her felf, and the Witch, 

9. Thirdly, That her compa6t with the Devil was no Fable but a 
fure truth ( and if that be true, there is noreafon to doubt of the reft ) 
was abundantly evidenced by the reall efFefts of it. For after ftie had 
delivered the piece of Money above-mentioned and the two pins to 
M^ chandler, fhe faid fhe fliould be troubled for not keeping thefe things 
fecret. For the Devil told her, fo long as fhe kept them fecret, flie 
fliould never be troubled •, but now, flie faid, having revealed them, flie 
feared flie fliould be troubled. And that thofe grievous troubles and 
agonies fhe was after found in were not mere freaks of her own diftur- 
bed Phanfy, but the Tyranny oisatan^ will appear from fcvcral Circum- 
ftances. 

For at her recovery from the firft fitt flie fell into, (which was in Stock- 
bridge) hoi\\y[^ chandler dSvA William Atrvood, the man that went with 
him, faw a black fliade come from her, whereupon prefently flie came to 
her felf. 

Again, ftiewasfo ftronginher fitts, that fix men or more could not 
hold her; and once as they were holding her, flie was caught up from 
them fo high, that her feet touched their breads, when flie was in the 
Prifon at Sarnm. As alfo at another time about midnight, flie being mi- 
ferably tormented, and crying out, The Devil will carry me atvay, flie was 
pulled from them that held her, and caft from the low bed where flic lay 
to the top of an highbed, with her Clothes torn off her back, and a 
piece of her skin torn away. The Candle in the room fianding on the Tahle 

K 3 w<*r 






J Q g An Antidote agd'mjl Athelfm. Boor III. 

rvas thrown dorvrt and fut cut: at which time there being a little Boy that 
was almo(l ajleep^ but with this noife affrighted, he had no potver tvith the 
reft togoe out of the room^ but fajed there ^ andfaw a Spirit in the likenef? 
of a great black man rvith no head in the room^ {<^ftfp^-g ^'th the Maid^ rvho 
took her and fet her into a chair, and told her that fj}e muft goe with him, 
he was come for her Soul,Jhe had given it to him. But the Maid anfwered^ 
that her Soul was none of her own to give ; and he had already got her blood, 
bat as for her Soul he fhould never have it : and after a while tumbling and 
throwing about of the Maid^ he vanifhed away. 

And that that which the Boy heard and faw was no fancy of his own, 
but arcallobjedlofhisSenfes, the Witches condition in another Cham- 
ber at the fame time does not obfcurely argue. Forfliewas thenfeen 
with her clothes off, in her fetters, running about like mad • and being 
asked why fhe ran about the room, fl-ie replied, She could not keep her 
bed, but was pulled out by violence ^ and being asked the reafon why, flie 
replied, Pray you what is the matter in your Chamber •: Nothing, faid 
they, but a Childe is not well. To which fhe anfwered. Do not you lie to 
me, for I know what is the matter as well as your felves. 

lo. But to return to the Maid, from whom we may draw further Ar- 
guments relating alfo to the Witch. As that, when the Maid had not 
tor many daycs and nights together taken any reft, and being then un- 
der moft grievous hurryings and tortures of the body, the Witch being 
brought into the room where fhe lay, the delign unknown to her, and 
the time of her entring, yet fo foon as the Witch had fet one foot into 
the room, fhe gave a moft hideous glance with her eyes, and ftiut them 
prefsntly after, falling aflcep in a moment , and flept about three hours 
fofaft, that when they would have wakened her they could not by any 
art or violence whatever, as by ftopping her breath, putting things up 
her noftrili, holding her upright, ftriking of her, and the like. The Witch 
alfo declared her unwillingnefs that (he ftiould be wakened, crying out, 

pray you by no means awake the Maid ^ for if fie fiould awake Ijhould be 
torn i» pieces, and the Devilwould fetch me away bodily. And a further 
evidence that this lleep of the Maid did fome way depend upon the 
Witch is, that fo foon as the Witch had gone from under the roof 
where ftie was, the Maid wakened of her felf ; and fo foon as the Maid 
awakened, and was at eafe ( the Devil, as ihe faid, having gone out of 
her ftomach, but doing her no violence, onely making her body tremble 
a little,) the Witch began to roar and cry out , The Devil will tear me 
in pieces. Thefe things you may read more fully and particularly in the 
Narration oi Edmond Bower, who was an eye-witnefs of them. But v/hat 

1 have trsnfcribed Irom thence I think is fuiificient to convince any in- 
different man, that what befell the Maid after herrevealing thofefe- 
cretsftiewas intruftedwith, wasnot counterfeited, butreall, nay, I may 
fafely fay, Supernatural. 

n. Fourthly and laftly, her behaviour at the AfTizes, when fhe gave 
evidence againft the Witch , was fo earneft and ferious , with that 
ftiength of mind and free and confident appeals to the Witch her felf, 
that, as I was informed ofthofe that were Spectators ofthatTranfa(5J:i- 

on. 



C H A p . V 1 1. An Antidote againjl Atheifm. i op 



on, it had been argument enough to the unprejudiced, that flie fwore 
nothing but what (he was ailiircd was true. And thofe floods of tears 
and her bitter weepings after Sentence was paffed on the Witch , and 
her bewaihng of her own wickednefs and madnefs, and profeifing her 
wiUingnefsnotwithftanding, if it might be done without iin, that the 
Witch might be reprieved , may further walh away all fufpicion of either 
Fraud or MaUce. 

12. Nor can the Witches denying (even to her dying day ) what 
the Maid fwore to, enervate her teftimony. For the Maid tells the whole 
truth as it was, even to the hazard of her own life 5 which the Witch 
indeed denies, but for the faving of hers. And it is no wonder that 
one that would bid a pox on the Hangman when he defired her to for- 
give him at her death, fliould lye and impudently deny any thing to fave 
her own life. 

But you'l objeft , that this reputed Witch may indeed be wicked e- 
nough , and willing enough to doe any thing 5 but the power of her 
wickednefs not reaching to fuch performances as the Maid witnefTed 
againft her , we may well believe her rather then the Maid. Thefenfe 
of which Objed:ion,ifIunderftandit, can be nothing but this; that 
cither this Anne Bodenhamwta^ no Witch , orelfe the things charged 
upon her were abfolutely impofilble. The meaning of the latter where- 
of aiTuredly is, that it is impoflible any one Ihould be a Witch, there 
being no fuch things as Spirits to be conjured up by them. Which 
is unskilfully to let goethe PrcmifTes as finding them too ffrong, and to 
quarrel with the Conclufion. 

15. But if the fenfe be (admitting there are Witches) that (he was 
none 5 I think it may be evidently evinced that ilic was, from what (he 
undoubtedly both did and fpake. As for example, from her (hewing 
of the Maid in a Glafs the Hiapes of fundry perfons , and their anions 
and poftures, in feveral rooms in her Mafleishoufe, whither when (he 
had returned from the Witch , ihe told them pundually what they had 
been doing in herabfence-, which made Elifabeth Rofervell^ one of the 
Family, piofefs, that fhe thought M^^^ Bodenham was either a Witch or 2 
woman of God. Befides, what hapned to her in reference to the fitts 
of the Maid , which has been already infifled upon , are (hrewd fufpicions 
of her being a Witch. As alfo what flie boafted of to M^ Tuckers Clerk 
concerning a purfe that hung about her neck in a green firings that/he 
coitU doe -many feats tvith it t, and that if he wotildgiife her half a doz.en 
of Ale,Jhe wonld make a Toad fpring out of it. Her confeflion to Mr Lang- 
ley oisarum , that flic lived with D^ Lamb , and learn'd the art of raifing 
Spiritsfrom him, which fhe alfo confefTed to Edmond Borver -^ to whom 
alfo (lie acknowledged her skill of curing difeafes by Charms and Spells^ 
that fhe could difcover ftolen goods , and fliew any one the thief in a 
Glafs: and being asked by him for the Red Book half wrote over with 
blood , being a Catalogue of thofe that had fealed to the Devil , (lie de- 
nied not tlie knowledge of the book, but faid it was with one in Hamp- 
fhire. She alio profelTed that (he ufed many good Prayers, and faid the 
Creed backwards and forwards, and that (lie prayed to the Planet ^upi- 
ffr for the curing of Difeafes. K 4 She 



no 



Jn Jiitidote againft Athelfm. Book III. 



She alfo acknowledged flie had a Book whereby flie raifed Spirits^ 
calling it a Book of Charms^ and faid it was worth thoufands of other 
books-, and that there was a particular charm in it for the finding of 
a Trcafurehid by the old Earl oi Pembroke in the North part of Wilton 
Garden. 

To another party , being asked by him whether there were any 
Sprits^ {he made this reply. That flie was fure there were ; and con- 
firmed it to him by feveral paffages of late, and particularly by that of 
one forced to walk about all night with a bundle of Pales on his back in a 
fond of water ^ which is mentioned at the end of the fourth Conjuration 
above recited. She did alfo highly magnifie her own art to him, ven- 
turing at v^/ro/o^/V^/ terms and phrafes, and did muchfcorn and blame 
the ignorance ,of the people 5 averring to him with all earneftnefs and 
confidence that there was no hurt in thefe Sprits^ but that they would 
doea man all good offices, attending upon him and guarding him from 
evil all his life long. 

But certainly her ragged Boyes were no fuch,who difcharged the Maid 
from keeping the Commandments of God, and told her they would 
teach her a better way ; as (he alfo confefled to the fame party. 

Adde unto all this, thztthiiJnne Bodenham was fearched both at 
the Gaol and before the Judges at the Aflizes , and there was found on 
her (boulder a certain mark or teat about the length and bignefs of the 
nipple of a womans breaft , and hollow and foft as a nipple , with an hole 
on the top of it* 

14. Wherefore to conclude , there being found upon her , there be- 
ing done and fpoken by her fuch things as do evidently indigitate that 
fhe is a Witch, and has the power of raifing Spirits, and fhe being accu- 
fedby oneofraifingthemup, who in no likelihood could excogitate any 
fuch either Magical Forms , Effefts or Circumflances , as are above re- 
cited, and who tells her ftory fo indifferently, that it touches her felf 
near as much as the Witch , and upon her revealing of the villany was 
fo handled that it was plainly above any natural diftemper imaginable ; 
it cannot, I fay, but gain full aflent of any man, whom prejudice and ob- 
ftinacy has not utterly blinded , that what the Maid confefled concerning 
her felf and the Witch is moft certainly true. 



CHAP. 



Chap. VIII. An Antidote agamft Atheifm. iil 



CHAP. VIII. 

I. Two memorable Stories^ with the credibility of them. z. The firft of a . 
shoemaker <;/Brefla\v, who cut his own throat. 3. His a^f earing after 
death tit his ufual habit ^ and his "vexatious huttnting the whole Town. 
4. That he being dttg up after he had been eight moneths buried^ his body 
was found intire and frejh^ and his joynts limber and flexible, j. That 
upon the burning thereof the Apparition ceafed. 6. which alfo hapned 
in a Maid of his ^ when [he had vext and difturbed people for a whole 
rnoneth together. 7 . That the Relator of the Story lived in the Town at 
what time thefe things fell out, 

1. 1 Have infifted fo long upon the foregoing Narration, partly be- 
■■■ caufe it isveryfrelh, fo that any man may fatisfiehirafelf concer- 
ning the truth thereof that has any doubt of fuch things -, and partly 
becaufe it is fo notorious, that it is hardly to be parallel'd by any we meet 
with in Writers, confidcring all circumftances. And yet if they were as 
new, I know not but thofe Relations o^ MartinusWeinnchius^ a.Silefia» 
Phyficianand Philofopher, which byway of Preface are prefixt to Picus 
Mirandula his Strix or De ludificatione D^monum^ may fcem as convin- 
cing as that. 

The Stories are two and very memorable, and the more credible, be- 
caufe the things hapned in the age of the Narrator, fome few years before 
he wrote them, and in his own Countrey •, and he doth avouch them with 
all imaginable confidence to be moft certainly true. The former of them 
is this. 

2. A certain Shoemaker in one of the chief Towns of ^/7f/j4, in 
the year 1591. 5f/'ffw^. 20. on a Friday betimes in the morning, in the 
further parts of his houfe, where there was adjoyning a little Garden, cue 
his own throat with his Shoemakers knife. The Family, to cover the 
foulnefsofthefaft, and that no difgrace might come upon his widow, 
gaveoutthathedicdofan Apoplexie, declined allvifits of friends and 
neighbours, in the mean time got him walhed and laid linens fo hand- 
fomely about him, that even they that faw him afterwards, as the Parfon 
and fome others, had not the leaft fufpicionbut that he did dye of that 
difeafe-, and fo he hadhoneft Burial, with a funeral Sermon and other cir- 
cumftances becoming one of his rank and reputation. Six weeks had not 
paft but fo ftrong a rumour broke out that he died not of any difeafe, but 
had laid violent hands uponhimfelf, that the Magirtracy of the place 
could not but bring all thofe that had feen the corps to a ftri(fl examina- 
tion. They (huffled oif the matter as well as they could at firft, with 
many fair Apologies in the behalf of the deceafed, to remove all fufpicion 
of fo hainous an aft : but it being prefled more home to their Confcience, 
atlaft they confeffed he died a violent death, but defired their favor and 
clemency to his widow and children, who were in no fault -, adding alfo, 
that it was Uncertain but that he might be flain by fome external raifhap, 

or 



112 Jn Antidote aga'mjl Atheifm. Book III. 

or if by himfelf, in fome irrefiftible fit of phrenfie or madnefs. 
Hereupon the Councel deliberate what is to be done.Which the Widow 
hearing, and tearing they might be determining fomething that would be 
harfli, and to the difcredit of her Husband and her felf, being alfo anima- 
ted thereto by fome bufie- bodies, makes a great complaint agamft thofe 
that raifed thefe reports of her Husband, and refolved to tollow the Law 
upon them, earneftly contending that there was no reafon upon mere ru- 
mours and idle dcfmiations of malevolent people, that her Husband's 
body (bould be digged up or dealt with as it he had been either Magician 
or Sdf-mHrtherer. Which boldnefs and pertinacity of the woman, 
though after the confeffion of the fadt, did in fome meafure work upon 
the Councel, and put them to a ftand. 

5. But while thefe things are in agitation, to theaftonitliment ofthe 
Inhabitants of the place, there appears a Sfe£irum in the exad thape and 
habit of the deceafed, and chat not onely in the night, but at mid-day. 
Thofe that were afl^ep it terrified with horrible vifions •, thofe that were 
\yaking it would ftrike, pull, orprefs, lying heavy upon them like an 
Ephialtes : fo that there were perpetoall complaints every morning of 
their laft nights reft through the whole Town- But the more freaks this 
5/>(r^r»*?play'd, the more diligent were the friends of the deceafed to 
fupprefs the rumours of them, or at leaft to hinder the effedis of thofe ' 
rumours ^ and therefore made their addrefles to the Prefident, complai- 
ning how unjuft a thing it was, thatfo much tliould be given to idle re- 
ports and blind fufpicions, and therefore befeech'd him that he would 
hinder the Councel from digging up the corps of the deceafed, and from 
all ignominious ufage of him: adding alfo, that they intended to appeal 
to the Empcrour's Court, thattheirWifdoms might rather decide the 
Controverfie, then that the caufe (hould be here determined from the 
light con jedlurcs of malicious men. 

But while by this means thebufinefs was ftill protraded, there were 
fuch ftirs and tumults all over the Town that they are hardly to be de- 
fcribed. For no fooner did the Sun hide his head but this SfeBrum 
would be fure to appear, fo that every body was fain to look about him 
and ftand upon his guard, which was a fore trouble to thofe whom the 
'labours ofthc day made morcfenfible of the want of reft in the night. 
For this terrible apparition would fometimes ftand by their bed-fides, 
fometimes caft it felf upon themidft of their beds, would lie dofeto 
them, would miferably fuffocate them, and would fo ftrike them and 
pinch them, that not onely blew marks, but plain impreffions of his 
fingers would be upon fundry parts of their bodies in the morning. Nay, 
fuch was the violence and impetuoufnefs of this Ghoft, that when men 
forfook their beds and kept their dining-rooms, with Candles lighted, 
and many of them, in company together, the better to fecure themfelves 
from fear and difturbance ^ yet he would then appear to them, and have 
a bout with fome of them notwithftanding all this provifion againft it. 
Inbrief, he was fo troublcfome, that the people were ready to forfake 
their houfes and feck other dwellings, and the Magiftrate fo awakened at 
theperpetual Complaints of them, that at laft they refolved*, the Prefi- 
dent agreeing thereto, to dig up the Body. 4. He 



C H A p . \ 1 1 1. An Antidote ng^^inft Athe'ifm. 112 



4. He had lain in the ground near eii^ht moneths, viz. from Sep. 22. 
t')9i.x.o Afril 18. 15572, When he was digged iip, which was in the pre- 
fenceof theMagiftrncy ofthe Town, his body was found entire, not at 
all putrid, no ill fmeil about him, faving the muftinefs of the grave- 
Clothes, his joynts limber and flexible, as in thofe that are alive, his skin 
only flaccid, but a mare frelh grown in the room of it, the wound of his 
throat gaj ing, but no gear nor corruption in it 5 there was alfo obfcrved 
a Magical mark in the great toe of his right foot, viz. an Excrefcency in 
the form of a Rofe. His body was kept out of earth from Afril 18. to 
the 24. at what time many both of the fame Town and others came daily 
to view him. Thefe unquiet flirsdid not ceafe for all this, which they 
after attempted to appeafe by burying the corps under the Gallows, but 
in vain • for they were as much as ever, if not more, he now not fparing 
his own Family; infomuch that his Widow atlaft went her felfto the 
Magiftiate, and told them that flie (liould be no longer againft it, if they 
thought fit to fall upon fome courfe of more ftrivfl proceedings touching 
her Husband. 

5. Wherefore the feventh oi May he was again digged up , and it 
was obfervable that he was grown more fenlibly flediy lince his laft in- 
terment. To be (horr, they cut off the Head, Arms and Legs of the 
corps, and opening his Back took out his Heart, which was as frefhand 
intireasinaCalf new kiU'd. Thefe, together with his Body, they put 
on a pile of wood, and burnt them to Afhes, which they carefully fwee- 
ping together and f)utting intoaS-ick (that none might get them for 
wicked ufes ) poured them into the River, after which the Spe^rum was 
never feen more. 

6. As it alfo happened in his Maid that dyed after him, who ap|)eared 
within eight daies after her death to her fellow- fervant, and lay Co heavy 
uponher that fhe brought upon heir a great fwelling ofher eyes. Shefo 
grievouily handled a Child in the cradle, that if the Nurfe had not come 
in to his help, he had been quite fpoiled ; but flie crofling her felf and 
calling upon the mmeoi'^efus, the Spedfre vanidied. The next nighc 
flie appeared in the (hape of an Hen^ which when one of the Maids of the 
houfetookto be fo indeed and followed her, the Hen grew into an im- 
menfe bignefs, and prefently caught the Maid by the throat and made it 
fwell, fo that flie could neither well eat nor drink of a good while after. 

She continu'd thefe ftirs for a whole moneth, flapping fome fo fmartly 
that the ftrokes were heard of them that flood by, pulhng the bed alfo 
from under others, and appearing fometimes in one fliape, fometimes in 
another, as of a Woman, of a Dog, of a Cat, and of a Goat. But at lafl: 
her body being digged up and burnt, the Apparition was never feen 
more, 

7. Thefe things were done at Brefarv in Sile^a where this Wcinrichius 
then lived, which makes the Narration more confiderable. This concea- 
ling the name of the parties, I conceive, was in way of civility to his dc- 
ceafed Towns-man, his Towns- mans Widow, and their Family. 



CHAP. 



II A • Jn Jntidote againjl Atheljm. Book III. 



CHAP. IX. 

I, The fecofJii Stcry ef one Cunt'ms, rvhofe firji Pen-man not onelydrveltin 
theTotpn, hut voas a fad fufferer in the Tragedie. 2. The quality sf 
Cuntius, his fatal hlorv by his Borfe^ and his dejjerate afflt^ion of 
Hind. 3. Frodigies attending his death, 4. A Spiritus Incubus /» 
thefhapeofhim^ with ether dt [orders. 5. More hideom diforders, as 
alfo his appearing to a Gefip of his in behalf of his Child. 6. Several 
fad effe£ts of his appearing upon federal perfons. 7. His miferable ufage 
of the Parfon of the Par ijh and his Family^ who is the Pen- man of the 
Story. 8. A brief Rehearfal of many other mad Pranks of this Spe£ire. 
9. A remarkable pa[J^g£ touching his Crave-flone. 10. The florid 
fldght <;/Cuntius after he had been buried near half ayear^ his grafting 
of a Staffs and the motion of his Eyes and of his Blood. 1 1 . The prodi- 
gious Weight of his body. 12. As alfo the Incembufltblenefs thereof. 
13. How hard fet the Atheifi will be for a fnbterfuge again/l this 
Story. 

i.'T'HE other Story he fets down he is not the firft Pen-man of 
-■■ (though the things were done in his time, and, as I conceive, 
fome while after what has been above related ? as a pafTage in the Narra- 
tion feems to intimate ) but he tranfcribed it from one that not ©nly dwelt 
in the place, but was often infefted with the noifom occurfionsofthat 
troublefom Ghofi that did fo much mifchief to the place where he dwelt. 
The Relation is fomewhat large, I (hall bring it into as narrow compafs 
as I can. 

2. Johannes Cuntius^ a Citizen o^Pentfch in Silefia, near fixty years of 
age,andoncof the v^/^frwf»ofthe Town, very fair in his carriage, and 
unblamable, to mens thinking, in the whole courfe of his life, having 
been fent for to the Maior's houfe ( as being a very underftanding man 
and dexterous at the difpatch of bufinefl'es) to end fome controverfies 
concerning certain Wagoners, and a Merchant of ?4;?«<?«;4 having made 
an end of thofe affairs, is invited by the Maier to Supper : he gets leave 
firft to goe home to order fome bufinefles, leaving this fcutence behind 
him, if s good to be merry while we may ^ for mifchief s grow up fafl enough 
daily. 

This C»»fm/ kept five lufty Geldings in his Stable, one whereof he 
commanded to be brought our, and his flioe being loofe, had him tied to 
the next poft : his Maftcr with a Servant buficd thcmfelves to take up his 
leg to look on his hoof, the Horfe being mad and metalfom ftruck them 
both down; hntCuntim received the greatefl: fliare of the blow: one 
that Ifood next by hclpt them both up again* Cuntius no fooner was up 
and came to himfelf, but cry'd out , Wo is wf , how do I burn and am all on a 
fire I Which he often repeated. But the parts he complained of moft, the 
women beinc^ put out of the room, when they were fearched, no appea- 
rance of any ftroke or hurt was found upon them. To be fliort, he fell 

downright 



C H A p. I X. Jn Antidote againjl Athei/m. 1 1 ^ 



downright fick and grievoufly afflicted in Mind, loudly complaining, that 
his Sins were fuch that they were utterly unpardonable, and that the'lcaft 
part of them were bigger then all the Sins of the world befidesj but 
would have no Divine come to him, nor did particularly confefs them to 
any. Several rumours indeed there were that once he fold one of his 
Sons, but when and to whom it was uncertain, and that he had made a 
Contradl with the Devil, and the like. But it was obferved and known 
for certain, that he had grown beyond all expeftation rich, and that four 
daies before this mifchance he being witnefs to a Child, faid, that that 
was the laft he fhould be ever witnefs to. 

5. The night he died his eldeft Son watched with him. He gave up 
the Ghoft about the third hour of the night, at what time a black Cat 
opening the cafement with her nails ( for it was fliut ) ran to his bed, and 
did fo violently fcratch his face and the bolfter, as if fhe endeavoured by 
force to remove him out of the place where he lay. But the Cat after- 
wards fuddenly was gone, and {he was no fooner gone, but he breathed 
his laft. A fair tale was made to the Paftor of the Pariih , and the 
Magiftracy of the Town allowing it, he was buried on the right fide of 
the Altar, his Friends paying well for it. No fooner Cunttus was dead but 
a great Tempeft arofe,which raged moft at his very Funeral, there being 
fuch impetuous Storms of Wind with Snow, that it made mens bodies 
quake and their teeth chatter in their heads. But fo foon as he was in- 
terred, of a fudden all was calm. 

4. He had not been dead a day or two, but fever al rumours were fpread 
xnthtXGVitioiz Suritui incubus or Efhidtes^ m the (hapc of Cutttim^ 
that would have forced a Woman. This hapned before he was buried. 
After his Burial the fame SfeStn awakened one that was fleeping in 
his dining-room, f^L^vng^I cm fc^rce tvtthholdmy felffrom beating thee to 
desth. The voice was the voice of C«»f;»f. The watchmen of the Town 
alfo affirmed that they heard every night great ftirs in Cantim his Houfe, 
the fallings andthrowings of things about, and that they did fee the 
gates ftand wide open betimes in the mornings, though they were never 
fo diligently (hut o're night 5 that his Horfes were very unquiet in the 
Stable, as if they kicked and bit one another ; befides unufual barkings 
and bowlings of Dogs all over the Town. But thefe were but prelu- 
dious fufpicions to further evidence, which I will run over as briefly as 
I may. 

5, A Maid-fervant of one of the Citizeas of Pentfch (while thefe 
Tragedies and ftirs were fo frequent in the Town ) heard, together with 
fome others lying in their beds, the noife and tramplings of one riding 
about the Houfe, who at laft ran againft the walls with that violence that 
the whole Houfe (baked again as if it would fall,and the windows were all 
fill'd with fla(hings of light. The Mailer of the houfe being informed of it, 
went out of doors in the morning to fee what the matter was ; and he be- 
held in the Snow the imprellions of ftrange feet, fuch as were like neither 
Horfes, nor Cows, nor HogSs nor any Creature that he knew. 

Another time, about eleven of the clock in the night, Cuntim appears 
to one of his Friends that was a witnefs to aChildeofhis, fpeaksunto 

L him, 



jj^ . An AntUoU agalnjl Athetjm. Book III. 

him, and bids him be of good courage, for he came onely to communi- 
cate unto him a matter of great importance, I have left he fjwd me, hid 
he, my jouagefi (on James, to rvhomyoit are God- father. Now there is at my 
eUe ft [on Stevens, a Citizen of \e2,e\dovf, a certain Cheft wherein I have 
futfeur hundred and fifteen Florens : This I tell you ^ that your God- [on may 
not he defrauded of any of them , and it is your duty to look after tt^ which if 
you negleff, woe be to you. Having faid this, the Sfelire departed, and went 
up into the upper rooms of the Houfe, where he walked fo ftoutly that 
all rattled again, and the roof fvvaggcd with his heavy ftampings. This, 
Cuntifts his Friend told to the Parfon of the Parifli a day or two after for 
a certain truth. 

6. But there are alfo other feveral notorious pafTages of this Cuntiut, 
As his often fpeaking to the Maid that lay with her Miftrifs, his Widow, 
to give him place, for it was his right ■., and if flie would not give it him, 
he would writhe her neck behind her. 

His galloping up and down like a wanton horfe in the Court of his 
Houfe. His being divers times fcen to ride, not onely in the ftreets, but 
along the valleys of the field and on the Mountains, with fo ftrong a trot 
that he made the very ground flafh with fire under him. 

Hisbruifingof thebody of aChild of a certain Smiths, and making 
his very bones fo foft, that you might wrap the corps on heaps like a 
glove. 

His miferably tugging all night with a Jew that had taken up his Inne 
in the Town , and toifing him up and down in the lodging where he 
lay. 

His dreadful accofting of a Wagoner, an old acquaintance of his, 
while he was bufiein the (table, vomiting out fire againft him to terrific 
him , and biting of him fo cruelly by the foot that he made him 
lame. 

7. What follows, as I above intimated, concerns the Relator himfelf, 
who was the Parfon of the Parifb, whom this Fury fo fqueezed and pref- 
fed when he was afleep, that wakening he found himfelf utterly (pent 
and his ftrength quite gone, but could not imagine the leafon. But 
while helaymufing with himfelf what the matter might be, th\% Sfe^re 
returns again to him, and holding him all over fo fail that he could not 
wag a finger, rowled him in his bed backwards and forwards a good many 
times together. The fame hapned alfo to his Wife another time, whom 
Cuntius, coming through the cafcment in theftiape of a little Dwarf 
and running to her bed fide, fo wrung and pulled as if he would have 
torn her throat out , had not her two Daughters come in to help 
her. 

Hcpicfledthelips together ofoneof this7'y&^<)/<j^ffr's Sons fo, that 
they could fcarce get them afunder. 

His Houfe was fo generally difturbed with this unruly Ghoft, that the 
Servants were fain to keep together anights in one room, lying upon 
ftraw and watching the approchcs of this troublefome Fiend. But a 
Maid of the hoafe, being more couragious then the reft, would needs one 
night goe to bed, and forfakeher company. Whereupon Cuntius finding 

her 



C H A p. I X. An Antiikte ^a'mjl Atheijm. li\*^ 

'her alone, prefently affaults her, pulls away the bedding , and would have 
carried her away with him -, bat Hie hardly elcaping fled to the reft of 
the Family, where ihe efpied him ftanding by the candle-, and ftraight^ 
way after vanilhiog. 

Another timehccame into her Mafters Chamber, making a noife - 
like a Hog that eat grains, fmacking and grunting very fonorouflyi 
They could not chafe him away by fpeaking to him •, but ever as they 
lighted a Candle he would vanidi. 

' On another time about Evening, when this Theoleger \Vas fitting with 
his Wife and Children about him, exercifing himfdf inMufick, accor- 
ding to his ufual manner, a moft grievous ftink arofe fiiddenly, which by 
degrees fpred it felf to every corner of the room. Hereupon he com- 
mends himfelf and his family to God by prayer. The fmell neverthelefs 
encreafed, and became above all meafure peftilently noifom , infomuch 
that he was forced to goe up to hischamber* He and his Wife had not 
been in bed a quarter of an hour, but they find the fame ftink m the 
bed-chamber ^ of which while they are complaining one to another, out 
fteps the ^/'e^rf from the wall, and creeping to his bed- fide breathes 
upon him an exceeding cold breath of fo intolerable ftinking and malig- 
nant a fent, as is beyond all imagination and expreffion. Hereupon the 
T^fo/tf^fr, good foul, grew veryili, ..nd was fain to keep his bed, his 
face, belly and guts fwelling, as if he had been poifoned ^ whence he was 
alfo troubled with a difficulty of breathing, and with a putrid inflamma- 
tion of his eyes, fo that he could not well ufe them of along timeafter* 

8. But taking leave of the fick Divine, if we (hbuld goe back and 
recount what we have omitted, it would exceed tl;e number of what we 
have already recounted. As for example. The trembling and fweating 
oiCu^tiui his Gelding, from which he was not free night nor day : The 
borningblewof the Candles at the approaches oi Cuntim his Ghoft : 
His drinking up the milk in the milk-bowls, his flinging dung into them, 
or turning the milk into blood : His pulling up pofts deep fet in the 
ground, and fo heavy that two lufiy Porters could not deal with them : 
His difcourfing with feveral men he met concerning the afFaiis of the 
Wagoners : His ftrangling of old men : His holding faft the Cradles of 
Children, or taking them out of them: His frequent endeavouring to 
force Women: His defiling the water in the Font, and fouling the Cloth 
on the Aharon that fide that did hang towards his grave with dirry 
bloody fpots : His catching up Dogs in the ftreets, and knocking their 
brains againft the ground ; His fucking dry the Cows, and tying their 
tails like the tail of an Horfe : His devouring of Poultry, and his flinging 
of Goats bound into the Racks: His tying of an Horfe to .in empty 
Oat- tub in the Stable to clatter up and down with it, and the hinder foot 
of another to his own head-ftall : His looking out of the window of a 
low Tower, and then fuddenly changing himfelf into the form of a long 
ftafF: His chiding of a Matron for fuffering her fervant to vvalh difhes on 
a Thurfday, at what time he laid his hand upon her, and flie faid it fek 
more cold then ice : His pelting one of the women that waflied his corps, 
fo forcibly, that the prints of the Clods he flung were to be fecn upon the 

L 2 wall ; 



II 



g Jn Anttdou agcitnfi Atheifmy- - *. • E o o k 1 1 1 . 



wall : His attempting to ravifh another , who excii/ing htx felf, and 
faying, MyCautins^thottfeeJihow eU, wrinckled Attddeforrfiedl am^ and 
how unfit for thofe kinds of j^orts^ he faddenly fetup a loud laughter and 
vaniflied. 1 1-; :i.;-v.- . 

9. But we muft not infift upon thefe things • onely wewilladdeone 
paflage more that is not a little remarkable. His grave-ftone \yas turned 
of one ride5{helving,and there were feveral holes in the earth, about the 
bignefs of moufe-holes,that went down to his very Co}fin,vvhich however 
they were filled up with earth and all made plain over night, yet -they 
would be fure to be laid open the next morning. 

It would be a tedious bufinefs to recite all thefe things at large, and 
profecute the Story in all its particular Circumftances. To conclude 
therefore, their calamity was iuch from the frequent occurfions of this 
reftlefs Fury, that there was none but either pitied them or defpifed 
them 5 none would lodge in their Town, trading was decayed, and the 
Citizens impoveriflied by the continual ftirs and tumults of this unquiet 

Ghoft. 

lo. And though the Atheifl may perhaps laugh at them as men 
undone by their own Melancholy and vain imaginations, or by the wag- 
gery of forae ill neighbours •, yet if he fer ioufly confider what has been 
already related, there are many pafTages that are' by no means to be re- 
folved into any fuch Principles : but what I (hall now declare, will make 
it altogether unlikely that any of them are. 

To be (hort therefore, finding no reft nor being able to excogitate any 
better remedy, they dig up Cuntiui his body, with feveral others buried 
both before and after him. But thofe both after and before were fo pu- 
trefi'd and rotten, their Sculls broken, and the Sutures of them gaping, 
that they were not to be known by their (hape at all, having become in a 
manner but a rude mafs of earth and dirt -, but it was quite otherwife in 
Ctintim : His Skin was tender and florid, his Joynts not at all ftiff, but 
limber and moveable, and a ftaff being put into his Hand, he grafped it 
with his fingers very faft •, his Eyes alfo of themfelves would be one time 
open and another timefliut-, they opened a vein in his Leg, and the 
blood fprang out as frefli as in the living-, his Nofe was entire and full, 
not fliarp, as in thofe that are gaftly fick or quite dead : and yet Ctmtrus 
his body had lien in the grave from Felf. 8. to ^uly 20. which is alraoft 
half a year. 

II. It was eafily difcernible where the fault lay. However, nlthing 
was done rafhly, but Judges being conftitured. Sentence was pronounced 
upon Cufttius his Carcafe, which ( being animated thereto from fuccefs in 
the like cafe fome few years before in this very Province of 5;7fy?<t, I 
fuppofe he means at Breflaw where the Shoemakers body was burnt) 
they adjudged to the fire. 

Wherefore there were Mafons provided to make a hole in the wall 

near the Altar to get his body through, which being pulled at with a 

rope, it was fo exceeding heavy that the rope brake, and they could fcarce 

..ftirhim. But when they had puU'd him through, and gotten him on a 

Cart without, which Cmtws his Horfc thatftruck him (which was a 

lufty- 



Chap. X. Jfi Antidote a^ainjl Atheijm. up 



lufty-bodied Jade) was to draw -, yet it pat him to it fo, that he was 
ready to fall down ever and anon , and was quite oat of breath with Arri- 
ving to draw fo intolerable a load, who notwithftanding could run away 
with two men in the fame Cart prcfently after, their weight was fo in- 
confiderable to his ftrength. 

12. His body ,when it was brought to the fire, proved as unwilling 
to be burnt as before to be drawn, fo that the Executioner was fain with 
hooks to pull him out, and cut him into pieces to make him burn. 
Which while he did, the blood was found fo pure and fpiritous , that it 
fpurted into his face as he cut him ; but at laft, not without the expence 
of two hundred and fixteen great billets , all was turned into aflies. 
Which they carefully fweeping up together, as in the foregoing Story, 
and cafting them into the River, the Sfe6ire never more appeared. 

15. I muft confefs I am fo flow-witted my felf, that I cannot fo much 
as imagine what the Atheifi will excogitate for a fubterfugeor hiding- 
place from fo plain and evident Convidions. 

Hitherto of Witches and other devoted Vaflals of Satan in feveral 5 
we (hall now confider their AfTemblies and Conventicles , and urge 
further proofs oi Sprits and Jpparitjons from thence. 



C H A P. Xi 

I, The Ni^iurnal Conventicles of witches -^ two examples thereof OKt of 
Paulus Grillandus. 2. of the Witch of Lochia, with a reflexion on the 
unexceptionahlenef of thefe Inftances for the proof of Saints. 5. The 
piping of John e/Hembach to a Conventicle of Witches. 4. The dan- 
cing of Men ^ Women and cloven-footed Satyrs at Mid- day. 5. John 
Mxchzti's dumb Muftek on his crooked jlaff from the bough of an Oak at 
that Antick dancing. 6. The Imprejje of a Circle with cloven feet in 
it on the ground where they danced. 

l.TiAultts GrUlandtu reports of one not farre from i?i?«;f , who at the 
■^ perfwafionofhisWifei3»w'»^««^himfelf, as (he had done before 
him, was carried away in the aire to a great Affembly of PVizards and 
Witches, where they were feafting under a Nut-tree. But this ftranger 
not relilhing his chear without Salt,at laft the Salt coming, and he blefllng 
of (7«ifor it, at that Name the whole Aflembly difappeared, and he poor 
man was left alone naked an hundred miles off from home-, whither 
when he had got he accufed his Wife : ftie confefs'd the fad, difcovering 
alfo her companions, who were therefore burnt with her. 

The fame Author writes alfo of a young Girl thirteen years old in 
the Dakedomeof5/)'d/4«^, who being brought into the like company, 
and admiring the ftrangenefs of the thing, and crying out, Ble(l'ed God^ 
that's here to doe I made the whole Affembly vanifli, was leit her felt in 

L 3 ^Ji« 



I20 



Bodin. Mitg. 
Vjimon.lib.i. 



An Jntidote againft Atheifm. 



Book III. 



the field alone, and wandring up and down was found by a countreyman, 
to whom (lie told the whole matter. 

So the Husband of the Witch of LochU^ whom fhe brought into 



SceRemig.P<t- 
monoUirJ. i. 



Vizmonoln^r. 



2. 



the like Aflembly, by faying, my Cod, where are vre ? made all to 
vanirti, and found himfelf naked alone in the field fifteen day es journey 
from home. 

Several other Narrations to this purpofe Bodinus fets down, which 
thefe fenfible effedls of being fo far diftant from home, and being found 
naked in the fields, (hew to be no freaks oi Melancholy, but certain ^r«/y^. 
But that the Devil in thefe junquetings appears to the Guefts in the form 
of a Satyr^ black Goat^ or elfe fometimes in the fhape of an ill-favoured 
black marl, is the ordinary ConfefTion oi Witches, by this way difcovered 
andconvidted. 

3. I will onely addeaStory or twoout of iJfw/V/«^ concerning thefe 
kindes of Conventicles, and then I will proceed to fome other proofs. 

^ohnoiHemhachwas carried by his Mother being a Witch to one of 
thefe Meetings, and becaufe he had learn'd to play on the Pipe, was com- 
manded by her to exercife his faculty, and to get up into a Tree, that 
they might the better hear his Mufick. Which he doing, and looking 
upon the Dancers, how uncouth and ridiculous they were in their mo- 
tions an.i geftures, being ftruck with admiration at the novelty of the 
matter, fuddenly bur ft out into thefe words, Coed God, what a mad com- 
pany have we here I Which was no fooner faid, but down came ^ohn^ 
Pipe and all, and hurt his fhoulder with the tumbling caft -, who when he 
called tothecompany to help him, found himfelf alone, for they had all 
vaniflicd. ^ohn oiHembach told what had hapned, but people knew not 
what to make oFit, till fome of that mad Crew that danc'd to his Pipe 
were apprehended upon other fufpicions, as Catharina Fr^votia, Kelvers 
Orilla, and others,who made good every whit what ^fohn had before told 
( though they knew nothing of what he told before) adding alfo more 
particularly that the place where he pip'd to them was Maybuch. 

4. The other memorable Story that I (hall relate out of i?(r»»z^^/^ 
is this. One Nicolea Langbernhard, while (he was going towards Affenun- 
turia along a hedge lide, fpied in the next field ( it was about Noon- time 
of day) a company of men and women dancing in a ring 5 and the pofture 
of their bodies being uncouth and unufual , made her view them more 
attentively, whereby (he difcerned fome of them to have cloven feet like 
Oxen or Goats ( it (hould feem they were Spirits in the (hape of lufty 
Satyrs : ) (he being aftoni(h'd with fear cries out, ^efus, help me, and [end 
mewellhome. She had no fooner faid fo, but they all vaQi(hed faving 
onely one Peter Grojpetter, whom a little after (he favv fnatch'd up into the 
aire, and to let fall his Maulkin ( a ftick that they make clean Ovens 
wiChall ) and her felf was alfo driven fo forcibly with the wind, that ic 
made her almoft Lofe her breath. She was fain to keep her bed three 
dayes after. 

5. Th.K Peter (though atfirit he would have followed the Law on 
NJeolea for (landering him, yet ) afterward freely confefs'd and difcove- 
red others of his companions, as Barbtlia tiie wife oi^eanrtes Latomtts, & 

MayetttA 



Chap. XI. An J?itidote a^ainfl Atheifm. I i i 



MajettA the wife of Laurentim^ who confefled fhe dattced with thofe 
cloven-footed Creatures at what time Peter was amongft them. And 
for further evidence of the bufinefs, ^ohn Michael, Herdfman, did confefs, 
that while they thus danced, he plaid upon bisCrookerifiaff^.znd ftruck 
upon it with his fingers as if it had been a Pipe, fitting upon an high bough - 
of an Oak ? and that fo foon as Nicole n called upon the Name of ^sffis^ 
he tumbled down headlong to the ground, but was prefently catch'd up 
again with a whirlwind, and carried to Weiller Meadorvs^ where he had left 
his Herds a little before. 

6. Adde unto all this, that there was found in the place where they 
danced a round Circle , wherein there was the manifeft marks of the 
treading of cloven feet, which was fcen from the day after Nicole a had 
difcovered the bufinefs till the next Winter that the Plough cut them 
out. Thefe things hapned in the year 1 590. 



CHAP. Xt. 

1. of Fairy -Circles. 2. ^efiions frofounded concerning Witches lea- 
virtg their bodies, as alfo concerning their Transformation into hefiial 
fhapes. 3. That she Reafons tf/Wicrus and Kemigius againll reaH 
Transformation are but weak. 4. The Probabilities for, and the Man- 
ner of, reaH Transformation. 5 . An argumentation for their being out 
of their bodies in their Ecflaftes. 6. That the Souls leaving the Bodf 
thus is not Death, nor her return any proper Miracle. 7. That it is in 
fome ca(es mo ft eafie and natural to acknowledge they do leave their bo- 
dies, with an infianee out of Wiem% that fuits tothatpurpofe. 8. The 
Author s Scepticifm in the point, with a favourable interpretation of the 
proper extravagances ^/Temper in Bodinus and Des- Cartes. 

I. TT might be here very feafonable, upon the foregoing Story, to en- 
A quire into the nature of thofe large dark Rings in thegrafs which 
they C2\\ Fairy-Circles, whether they be the Rendezvous of Witches or 
the dancing- places of thofe little Puppet- Spirits which they call Elves 
or Fairies. But thefe curiofities I leave to more bufie wits. I am oneiy 
intent now upon my fcrious purpofe of proving there are spirits •, which I 
thiqk I have made a pretty good progrefs in already, and have produced 
fuch Narrations as cannot but gain credit with fuch as are not perverfly 
and wilfully incredulous. 

2. There is another more profitable Qucftion ftarted, if it could be 
decided, concerning thefe Night-revellings of Witches , 'whether they 
be not fometimes there, their Bodies lying at home -,'35 fundry Rela- *M'gor.Dx- 
tionsfecm to favour that opinion: * Bedwusis for- it' '^ Remigtasisa- ~-''^-^- 

It is the fame Queftion, Whether when Witches or Wizuds profefs '"='«"''*"'• ''^• 
they will tell what is done within fo many miles compafs, and afterwards '' "^' ''^' 
to give a proof of their skill, firft anoint their Bodies, and then fall dowii 

L 4 dead 



12 2 -^w Antidote againjl Ath'tfm. Book III- 

dead in a manner, and fo lie a competent time fenflefs , whether, I fay, 
their Souls goe out of their Bodies, or all be but represented to their I- 



magination. 



We may adde a third, which may haply better fetch off the other two ; 
Bodin. Miigor. ^^^ ^^^^ J5 Concerning your Av^g-v^efi"^'' ( which the Germans call Were- 
Mp.fi!"' ' '^' Wolffs the French Loup gar om) Men transformed into Wolves : and 
there is much-what the fame reafon of other Transformations. I (hall not 
trouble you with any Hiflories of them , though I might produce many. 
But as well thofe that hold it is but a delufion of the Devil^Sc mere Tra- 
gedies in Dreams, as they that fay they are real tranfadions, do acknow- 
ledge, that thofe parties that haveconfelled themfelves thus transformed 
have been wwry and /orf with running, ha.veheen wounded, and the like. 
^o/,w^/^'Tr Bodinus here alfo is deferred of Remigim^ who is of the fame minde with 

Wiertts, that fly, fmooth Phyfician, and faithful Patron of Witches, who 

will be fare to load the Devil as much as he can , his fhoulders being 
more able to bear it, and fo to eafe the Haggs. 

3. But for mine own part, though I will not undertake to decide the 
Controverfie •, yet I think it not amifs to declare that Eodinus may very 
well make good his own, notwithftanding any thing thofe do alledge to 

P Pf Pr^^ig. the contrary. For that which '^ Wierus and '^^ Remigius feem fo much to 
c.io.i.'i.'c.'zX ftandupon, that it is too great a power for the Devil, and too great in- 
/.i.c.8./.4,(;.io. dignity to Man, that he flioold be able thus to transform him, are, in my 
mwioUiJl'i^Z niinde, but flight Rhetorications, no found Arguments. 
Mp.5. * ' Vor what is that outivardmifpapement of Body to the inward defer- 
mity of their Souls^ which he helps on fo notorioufly •! And they having 
given themfelves over to him fo wholly, why may he not ufe them thus 
here, when they fhall be worfc ufed by him hereafter ? And for the 
changing oithefj/ecies of things, if that were a power too big to be gran- 
ted the Devil, yet it is no more done here, when he thus transforms z 
Man into 2 wolf J then when he transforms himfelf into the fliape of a 
Mdn. For this Wolf is fliU a Man, and that Man is flill a Devil. For it 
is fo as the Poet fayes it was in W/j/jf<f J his Companions which C/r« tur- 
ned into Hoggs, They had the Head, the Voice, the Body and Briftles 
of Hogs 5 

■ AuTop yoiTs Lu gjiA'TSiT©* aoi to Trocpocnrep, 

but their Underftanding was unchanged, they liad the Mind and Memory 
of a Man as before. As Petrus Bourgetm piofeffeth , that when his com- 
panion Michael Verdung had anointed his body and transform'd him into 
a Wolf, when he look'd upon his hairy Feet, he was at firfl afraid of 
himfelf, 

4. Now therefore it being plain that nothing material is alledged to 
the contrary, and that Men confefsthey are turn'd into wolves, and ac- 
knowledge the falvage cruelties they then committed upon Children, 
Women and Sheep, that they finde themfelves exceeding weary, and 
fometimes wounded; it is more natural to conclude they were really thus 
transformed, then that it was a mere delufion of Phanfy. 

For I conceive the Devil gets into their Body, and by his fubrile fub- 
ftance, more operative and fearching then any fire or putrefying liquor, 

melts 



iimSm 



C ^ A p . Xl ^» Antidote a^ainji Jtkifm> 4 i I 

melts the yielding CemfAges of the Body to llichacQnfiftency, and fo 
much of it as is fit for his piirpofe , and iiiakes it pUable to his Imagina- 
tion ; and theft it is as eafie for him to work it into what f}}iife h.e plea- 
feth J as it is to work the Aire into fuch forms and figures as he ordmariiy 
doth. Nor is it any more difficulty for him to mollifie vvhatishardi 
then it is to harden what is fo foft artd fluid as the Aire. - - ., •. ■ ^ 

5. And he that hath this power, we can never ftick to give him t^t% 
which is leffer, viz.. toinftrudl men hovv they fluU for a nmeforfake their 
^<k/;w, and come in again. For can it be a hard thing for him that can 
thus melt and take a-pieces the particles of the Body, to have theskill 
and power to loofen the Soul, aSubftance really diftini^: from the Body 
and feparable from it 5. which at laft is done by the ealie courfe of Nature, 
at that final diffolution of Soul and Body which we call Death f But no 
courfe of Nature ever transforms the Body of Man into the ftiape of a 
Wolf; fo that this is more hard and exorbitant from the order of N:UUie 
then the other. 

6. I but, you'l fay, the greatnefs and incrediblenefs of the Miracle ii 
this, That there (hould be an aftual feparatio/t oiSottl and £ody^ and yec 
no Death. But this is not at all ftrange, if we confider that Death is pro- 
perly a disjunftion of the Soul from the Body by reafon oi the Body i 
tmfit n eji zxiy longer to entertain the Soul, which may be caufed hy extre- 
mity oiDifeafes^ outward Violence or Age •, and if theDevil couki reftori 
fuch Bodies as thefe to Life, it were a Miracle indeed. But this is not 
{nch^ Miracle^ nor is the Body properly isf^^, though the Soul be out 
of it. For the ///«ofthe Body is nothing elfe but that )?;«(/? to be adua- 
ted by the Soul. The confervation whereof is Help'd, as I conceive, by 
the anointitig of the Body before the Ecfiafie ^ which ointment filling 
the pores, keeps out the cold, and keeps in the heat and fpints, that the 
frame and temper of the Body may continue in fit cafe to entertain the 
Soul again at her return. So the vital fleams of the carcafe being not yec 
fpent, the priftine operations of Life are prefently again kindled VSs a 
Candle new blown out, and as yet recking,fuddenly catches firefrom the 
flame of another, though at fome diftance, the liglit gliding down.d«ng 
thefmoke. ~ ' " '- 

7. Wherefore there being nothing in the nature of the thing chac 
Ihould make us incredulous, the[e S or cere jfes fo confidently pronotftKring 
that they are out of their Bodies at fuch times, and fee and doe fuch and 
fuch things, meet one another, bring meflfages, difcover fecrets and the 
like, it is more natural and eafie to conclude they be rea//y out of their Bo- 
dies then ift them. Which we fliould the more cafify be induced to be- 
lieve, if we could give credit to that Narration Wierus tells of a Souldier, 
out of whofe mouth whileft he was afleep a thing in the fliape of a Weafel 
came, which nudling along in the grafs, and at laft coming to a brook 
fide, very bufily attempting to get over, but not being able^ feme dfliedf 
theftanders by that faw it made a bridge for it of his fword, which it p?jf- 
fed over by, and coming back made ufe of the fame pafiagc, artd' then 
entred into the Souldiers mouth again ^ many looking on. When he 
awaked, he told how he dream'd he had gone over aa iron bridge, md 

other 



124 "^^ Jntidote againji Athe'tjin. Book III. 

other particulars anfwerable to what the fpedators had feen aforehand. 
» Ve Praftig. X- fVjerm acknowlcdgeth the truth of the Relation, but will by all means 
Vjmn. lib, I. j^^^g -^ ^^ ^^ ^,^g Devil, not the Soul of the Man -, which he doth in a 
tender regard to the Witches , that from fuch a truth as this they might 
not be made fo obnoxious to fufpicion that their Ecftafies are not mere 
Breams and Delufions of the Devil , but are accompanied with reafl 
effeBs. 

8. I will not take upon me to decide fo nice a Controverfie, onely I 
will make bold to intermeddle thus far, as to pronounce Bodinm his opi- 
nion not at all unworthy of a rational and fagacious man: andthac 
though, by his being much addided to fuch likefpeculations, he might 
attribute Ibme natural cfFeds to the miniftcry oi Spirits, when there was 
no need fo to doe ; yet his Judgement in other things of this kinde is no 
more to be flighted for that, then Carte fius, that ftupendious Mechanical 
Wit, is to be difallowed in thofe excellent inventions of thecaufesof 
thofe more general Phenomena of Nature, becaufe by his fuccefs in thofe 
he was imboldened to enlarge his Principles too far, and to aflert that 
Animals themfelves were mere Maehinas : like Arijloxentis the Mufician, 
that made the ^(?«/ nothing elfe but an Harmony \ of whom Tullj pleafant- 
ly obferves, ^)}dnon reeefitab artefua. 

Every Genius and Temper, as the fundry forts of Beafts and living 
Creatures, have their proper excrement : and it is the part of a wife man 
to take notice of it, and to chufe what is profitable, as well as to abandon 
what is ufclefs and excrementitious. 



CHAP. XII. 

I. The Coldnefs of thofe Bodies that Spirits appear in, rvitneffedby the ex- 
perience <?/Cardan rfWd^Bourgotus. 2. The natural reafon of this Cold- 
nefs. 3. That the Devil does really lie with Witches. 4. That the i^erj 
Subftance of Spirits is notY'ixe. 5. The Spe£{re at'E^^\\t(ns. 6. ^f/'- 
ritssklrmiihing, on the ground. 7,8. Field-BghtsandSeaEohisfeeit 
in the Aire. 

I.T3UT to return into the way, I might adde other Stories of your 

•*-^ Ddmones Metallici, yom Guardian Genii, Cuch as that oi Socrates^ 

and that other of which Bodinus tells an ample Relation, which he re- 

, ceived from him who had the fociety and affiftance of fuch an Angel 0^ 

Geniui, which for my own part I give as much credit to as to any Story 

in Lihjy or Plutarch 5 your Lares famil/ares, as alfo thofe that haunt and 

vex Families, appearing to many, and leaving very fenfible efFeds of their 

appcarings. But I will not fo far tire either my felf or my Reader. I will 

* See Cardan onely name one or two more, rather then recite them. As that o^Facius 

^LLTn't ^^^^^^"•^j who relates, as you may fee in* Cardan, how a Spirit that 

"iP^^i. ' '* ' familiarly was feen in the houfe of a friend of his, one night laid his hand 

upon 



C H A p. X 1 1. Jn Antidote a^ainU Athe'tfm. 125 

upon his brow, which felt intolerably cold. And fo '^ Petrus Bourgotus *'w~^^ 
confelled, that when the DfW gave him his hand to kifs, it felt coU. {iig!D^mnT 
And many more examples there be to this purpofe. iib.6.c.ij. 

2. And indeed it (lands to very good reafon that the BodJes of Devils 
h€mg nothins, hnt coagulated Jire, (houldh'e cold, aiweW as coagulated 
W>fter, wliich is Sftow or Ice •, and that it fhoiild have a more keen and 
piercing cold^ it confilting of more iubtile particles then thofe of fVater, 
and therefore more fit to infinuate, and more accurately and ftingingly 
to affedl and touch the nerves. •< . /, 

- 5. Wherefore Witches confeffing fo frequently as they do, tMt the 
Devil lies with them, and withall complaining of his tedious and ofFenfive 
coldftef, it is a flirewd prefumption that he doth lie with them indeed^ 
and that it is not a mere Dream , as their friend wierus would have it. 

4. Hence we may alfo difcover the folly of that opinion that makes 
the very Eflence of Sfirits to be Fire : for how unfit that would be to 
coagulate the Aire is plain at firft fight. It would rather melt and diflblve 
thefe confiftences, then conftringe them and freez them in a manner. But 
it is rather manifeft that the Eflence of Spirits is a fubftance fpecifically 
diftind from all corporeal matter whatfocver. But my intent is not to 
Philofophize concerning the nature ot Spirits^ but onely to prove their 
Emfience. 

5. Which the Sfecfre at Ephefus may be a further argument of. For 
that old man which Apollonius told the Ephefians was the walking plague 
ofthe City, when they ftoned him and uncovered the heap, appear'din 
the iliape of an huge black Dog as big as the biggefl: Lion. This could be 
noimpoftureof iV/^//iwW^, nor Fraud of any Prieft. And the learned 
Grotius, a man far from all Levity and vain Credulity, is fo fecure of the 
truth oi'iyaneus his Miracles., that he does not ftick to term him impu- 
dent that has the face to deny them. 

6. Our EngUP) Chronicles alfo tell us oi Apparitions^ armed men, foot gee Myflcry of 
and ^<>r/^, ^^^f/>^ upon the ground in the North part of £«^/4W and in Godunifs, 
/rf/4»i for many Evenings together, feen by many hundreds of men at |j°o''6.ch.z, 
once, and that the grafs was troden down in the places where they were 

feen to fight their Battails : which agreeth with Nicolea Langhern-hard 
her Relation of the cloven-footed Dancers^ that left the print of their 
hoofs in the ring they trod down for a long time after. 

7. But this skirmiflnng upon the Earth puts me in mind of thelaft part 
of this argument, and bids me look up into the Aire. Where, omitting all 
other Prodigies, I (hall onely take notice of what is moft notorious, and 
ofwhichtherecanby no means be given any other account then that it 
is the cffevfl of Spirits. And this is the Appearance oi armed men fighting 
and encoantring one another in the Sky. There are fo many examples 
of thefe Prodigies in Hifiorians^ that it were fuperfluous to inftance in 
any. That before the great (laughter of no lefs then fourfcore thoufand 
made by Antiochus in ^erttfalem^ recorded in the fecond of Maccabees 
chap. 5. is famous. The Hiftorian there writes, " That through all the 
" City for the fpace almoft of fourty dales there were (een Herfemen 
" running in the Aire in cloth of Gold, and arm'd with Lances,Uke a band 

^'of 



126 An Ajitidote a^a'mft Jtheifm. Book III- 

" of Souldiers, and Troops of Hoifemen in array encountring and running 
'^ one againft another, with fhaking of ,fhields and multitudes of pikes, 
" and drawing of fwords, and cafting of darts, and sHttering of golden 
*< ornaments, and harnefs of all forts. And ^ofephus writes alfo con- 
cerning the like Prodigies- that hapned before the deftrudion of the 
City by Tittts , prefacing firft , that they were incredible , were it 
not that they were recorded by thofe that were Eye-witneiTcs of 
them, 

8. The like Jpfaritions were feen before the Civil wars of Marius 
and SjlU. And Melanchthon affirms that a world of fuch Prodigies were 
feen all over Gfrw4»3f from 1524 to 1548. 5 w///^ amoncft other places 
doth particularize in Amort sfort^ where thefe Jightings were feen not 
much higher then the houfc tops 5 as alfo in Amfterdam, where there 
was a Sea-fight appearing in the Aire for an hour or two together, many 
thoufands of men looking on. And to fay nothing of what hath been 
feen in England not long agoe, there is lately a punctual narration of fuch 
a Sea-fight feen by certain Hollanders ^ and fent over hither into England -, 
but a Lion appearing alone at the end of that Apparition^ though it may 
be true for ought I know, yet it makes it obnoxious to Sujpicion and 
evafion, and fo unprofitable for my purpofe. But the Phenomena of this 
kind 5 whofe reports cannot be fufpcfted to be in fubferviency to any 
Politick defign, ought in reafon to be held true, when there have been 
many profefl Eye-witnefles of them. And they being refolvable into no 
natural caufes, it is evident that we muft zcknowXtd^e [npernatural ones, 
ia.ch^% Spirits J Intelligences ox Angels^ term them what you pleafe. 



CHAP. XIII. 

1, The main reafon why good Spirits fo feldome confociate with men, 
2. what manner of Magick Bodinus his friend ufed to procure the mere 
fenfihleafifiance of a good Genius. 3. The manner of this Gtmm his 
fenfihle Converfe. 4. The Religioufnef?ofthe Party, and the CharaSier 
ef his Temper, 5. His efcapes from danger by advertifements of the 
good Genius. 6. The Genius his averfenef from Vocall converfation 
with him, 7. His ufefuU Af?i fiance hy other Signs. 8. The manner of 
his appearing to him awake ^ and once in a Slumber- 

1. ¥ Had here ended all my Stories, were I not tempted by that re- 
*MAg.'Dmon. mar kable One in ''^ 5o<//»«f to out- run my method. I but named 

m.utuf.z. ' it in the foregoing Chapter ; 1 (hall tell it now more at large. I am the 
more willingly drawn to relate it, fuch examples of the confociation of 
good Spirits being very fcarce in Hiflory. The main reafon whereof, as I 
conceive, is, becaufe fo very few men are heartily and fincerely^t'^^. The 
Narration is more confiderable, in that he that writes it had it from the 
mans own mouth whom it concerns, and is as follows. 

2. This 



Chap. XIII. An Jntidote a^ainjl Jtheijnh 12,7 



2. This Party, a holy and piou5 man, as it fliould feem, and an ac^ 
quaintance of Bodinus's , freely told him how that he had a certain 
Sprit that did perpetually accompany him , which he was then firfl: 
aware of when he had attain'd to about thirty feven years of age, but 
conceived that the faid Spirit had been piefent with him all his life-time^ 
as he gathered from certain Monitory Dreams and Vifwns^ whereby he 
was fore-warn'd as well of feveral Dangers as Vices. That this i'/'/V/'t 
difcovered himfelf to him after he had for a whole year together 
carneftly pray'd to God to fend a good Angel to him, to be the Guide 
and Governor of his life and adions-, adding alfo, that before and after 
Prayer he ufeJ to fpend two or three hours in meditation and reading 
the Sc'riptures,diligently enquiring with himielf what Religion^zvaongVt 
thofe many that are controverted in the world, might be bcft, be- 
fecching God that he would be pleafed to dircd him to it; and that 
he did not allow of their Way, that at all adventures pray to God to 
confirm them in that opinion they have already preconceived, be it 
right or wrong. That while he was thus bufie with himfelf in matters ot 
Religion, that he lighted on a pafl'age in Philo ^itdam in his Book Be 
Sacrifciis^ where he writes, that a good and hoiy Man ean offer no greater 
nor more acceptable Sacrifice to God then the oblation of himfelf-^ 
and therefore following Philo s counfel , that he offered his Soul to 
God. And that after that, amongft many other divine Dreams and Fi- 
foKs^ he once in his fleep feemed to hear the voice of God faying to hina, 
/ will fave thy Sottl^ I am he that before appeared unto thee. After- 
wards that the Spirit every day would knock at the door about 
three or four a clock in the morning, though he rifing and opening the 
door could fee no bodyj but that the Spirit perfifted in this courfe, and 
unlefs he did rife, would thus rouze him up. 

3. This trouble and boifleroufnefs made him begin to conceit that it 
was feme evil Spirit that thus haunted him , and therefore he daily 
pray'd earneflly unto God that he would be pleafed to fend a good 
Angel to him ^ and often alfo fung Pfalms, having moft of them by 
heart. 

Wherefore the Spirit afterward knocked more gently at the door, 
and one day difcovered himfelf to him waking, which was the firfl 
time that he was afl'ured by his fenfes that it was he ^ for he often 
touched and ftirred a Drinking-glafs that flood in his chamber, which 
did not a little amaze him. 

Two days after, when he entertain'd at Supper a certain friend of 
his. Secretary to the King, that this friend of his was much abadi'd while 
he heard the Spirit thumping on the bench hard by hiiji,and was ftrucken 
with fear •, but he bade him be of good courage, there was no hurt to-' 
wards •, and the better to affure him of it, told him the truth of the 
whole matter. 

Wherefore from that time, faith Bodinus ^ he did affirm that this 
Spirit was always with him^ and by fome fenfible figne did ever adVertife 
him of things-, as by ftriking his n^/'? Ear^ if he did any thing amifs 5 
jf othcrwife, his left. If any body came to ciratmi/ent him, that hjs right 

M « E4f 



128 An Antidote agamji Atheifm. Book III. 



Ear was ftruck, but his left Ear if ^good man and to good ends accofted 
him. If he was about to eat or drink any thing that would hurt him, or 
intended or purpofed with himfelt to doe any thing that would prove 
ill, that he was inhibited by a figne •, and if he delayed to follow his bufi- 
nefs, that he was quickned by zfigne given him. 

When he began to praife God in Pfalms and to declare his marvel- 
lous Ads, that he was prefently raifed and ftrengthened with a fpiritual 
and fupernatural power. 

4. That he daily begg'd of God that he would teach him his Will, 
his Law and his Truth •, and that he fet one day of the week apart for 
reading the Scripture and Meditation, with finging of Pfalms, and that 
hedidnotftiroutof his houfe all that day: but that in his ordinary 
converfation he was fufficiently merry and of a chearful minde, and he 
cited that faying for it, vidi fades SanHorum Utas. But in his con- 
verfing with others, if he had talked vainly and indifcreetly , or had 
fome days together negle(5led his Devotions, that he was forthwith ad- 
monifhed thereof by a Dream. That he was alfo admoniQied to rife be- 
times in the morning, and that about four of the clock a voice would 
come to him while he was aflcep, faying, who gets up firft to fray ? 

5, HtioXA Bodiniu ^\io how he was often admonifli'd to give Alms, 
and that the more Charity he beftow'd the more f>roJj>erous he was. 
And that on a time when his enemies fought after his life, and knew 
that he was togoe by water, that his Father in a Dreambrought two 
Herfes to him, the one white, the other l>ay; and that therefore he bid 
his fcrvant hire him two horfes, and though he told him nothing of the 
colours, that yet he brought him a white one anda ^^^ one. 

That in all difficulties, journeyings and what other cnterprifes foever, 
he ufed to ask counfel of God ; and that one night, when he had begged 
his blefling, while he flept he faw a Fijion wherein his Father feemed to 
blefs him. 

At another time, when he was in very great Danger, and \^as newly 
gone to bed, he faid that the i/Zr/Y would not let him alone till he had 
raifed him again •, wherefore he watched and pray'd all that night. The 
day after he efcaped the hands of his Perfecutors in a wonderful man- 
ner ; which being done, in his next flecp he heard a "voice faying, Now 
fing, ^ifedet in Uttbulo Altij?imi, 

6, A great many other paUages this Party told Bodinui, fo many, in- 
deed, that he thought it an endlefs labour to recite them all. But whan 
remains of thofe he has recited, I will not ftick to take the pains of iran- 
fcribing them. 

Bociinus asked him why he would not (j>eakte the Spirit for the gain- 
ing of the more plain and familiar converfe with it. He anfwered that he 
once attempted it, but the Spirit inftantly ftruck the door with that 
vehemency, as if he had knock'd upon it with a hammer : whereby he 
gathered his diflike of the matter. 

7. But though the Spirit would not talk with him, yet he could 
make ufe of his judgement in the reading of books and moderating his 
ftudies. For if he took an ill book into his hands and fell a reading, 

the 



Chap. XIV. An Jntidote againji Jtheijtii. I20 



the Spirit would ftrikcit, that he might lay it down ; and would alfo 
fundry times, be the books what they would, hinder him from reading 
and rrr/V/;?^ overmuch, that his mind might reft, and lilently meditate 
with it felf. He added alfo, that very often while he was arvake^ a fmall, 
fubtile, inarticulate /i)«»^ would come unto his Ears. 

8. Bedinm further enquiring whether he ever did fee the Shape and 
Form of the Spirit^ he told him that while he was awake he never faw 
any thing but a certain Itght very hright and clear and of a round C om- 
faftnd Figure ', but that once being in great jeopardy of his life, and 
having heartily pray'd to God that he would be pleafed to provide for 
hisfafety, about break of day, amidft his flumberings and wakings, he 
cfpy'd on his bed where he lay a yoKng Boy clad in a white Garment, tin- 
Siured fomervhat rvith a touch of purple^ and of a vifage admirably lovely 
and beautiful to behold. This he confidently affirmed to Bodinm for a 
certain truth. 



CHAP. XIV. 

I. Certain inquiries upon the preceding Narration 5 at, what thefe 
Guardian Genii /W4)f^e. 2. whether one or vaoxt of them he allotted 
to every man, or to [ome none. 3. what may be the reafon of Spirits 
fo feldome appearing 5 4. And whether they have any fettled (hi^e or 
no. 5. what their manner is c/ affifting men in either Devotion or 
Prophecy. 6. Whether every mans complexion is capable of the Socie- 
ty of a good Genius. 7. And laftly, whether it be lawful to pray to 
Cod to fendfuch a Genius or Angel to one, or no. %. what the mofi ef- 
fectual and divine^ Magick. 

fa 

1, TT isbefide my prefent fcope, as! have already profeffed, to en- 
■■■ ter into any more particular and more curious Difquifitions con- 
cerning the nature oS. Spirits, my aime being now onely to dcmonftrate 
their Exijlence by thofe ftrange^^f^j recorded every where in Hifto- 
ry. But this laft Narration is fo extraordinarily remarkable , that it 
were a piece of difrefpeft done to it, to difmifs it without fome En- 
quiries at leaft into fuch Problems as it naturally affords to our confide- 
ration ; though it may well feera plainly beyond the power of humane 
Wit or laws of Modefty to determine any thing therein. 

In the firft place therefore, it cannot but amufe a mans mind to think 
what thefe officious 5/'/>/>j ihould be chatfo willingly fometimcs offer 
themfelves to confociate with a man : Whether they may be Angelt 
uncspable of incorporation into humane Bodies, which vulgarly is con- 
ceived: Or whether the 5o«/j of the deceafed, they having more affinity 
with mortality and humane frailty then the other, and lb more fenfi- 
ble of our neceffities and infirmities, having once felt them themfelves 5 
a reafon ailedged for the Incarnation of C^r;/ by the Author to the He- 

M 2 hrenps / 



no An Antidote againjl Atheifm. Book III. 

brews .• which opinion has no worfe favourers then Plutarch^ Maximus 
Tyrius, and other Platomfls : Or laftly, whether there may not be of 
hoth forts. For feparate Souls being laay^ot^ m acsndition not unlike 
the Angels thent[elves^ it is eafie to conceive that they may very well 
undergoe the like offices. 

2, Secondly, we are invited to enquire, Whether every man have 
his Guardian Genias or no. That Witches have many, fuch as they are, 
their own ConfefTions teftific. The Pythagoreans vjtxt of opinion that 
every man has trvo Genii^ a good one and a had one. Which Mahomet 
has taken into his Religion, adding alfo, that they fit on mensfhoul- 
dcrs with table-books in their hands> and that the one writes down 
all the rood, the other all • the evil a man does. But fuch ex'prefli- 
ons as thofe I look upon as fymbolical rathei' then natural. And I think 
it more reafonable that a man changing the frame of his mind, chan- 
ges his Genim withall : or rather , unlefs a man be very fincere and 
fingle-hearted , that he is left to common Providence 5 as well as 
if he be not defperately wicked or deplorably raiferable, fcarce any par - 
ticular evil Sprit interpofes or offers himfelf a perpetual Aj^iflant in 
his affairs and fortunes. But extreme Poverty, irkfome old Age, want of 
Friends, the Contempt , Injury and Hard-neartednefs of evil Neigh- 
bours, working upon a Soul low funk into the Body, and wholly de- 
void of the Divine life, does fometimes kindle fo lliarp, fo eager, and 
fo piercing a defire oiSatisfaBion and Revenge, that the fhrieks of men 
while they are a mmthering, the howling of a Wolf in the fields in the 
night, or the fqueaking and roaring of tortured Beafls, do not fo cer- 
tainly call to them thofe of their own kind, ^s this powerful JVf^^/Vyt of 
a penfive and complaining Soul in the bitternefs of its afflicftion attracts 
the aid of thefe over-officious Sprits. So that it is mofl probable that 
they that are the forwardefl to hang witches are the firft that made them, 
and have no moregoodnefs nor true piety then thefe they fo willingly 
profccute, but are as wicked as they, though with better luck or more 
difcretion, offending no further then the Law will permit them 5 and 
therefore they fecorely ftarve the poor helplefs man, though with a great 
deal of clamour of Juftice they will revenge the death of their^<>^ or Con>. 
3. Thirdly, it were worth our difquifition. Why Spirits (ofeldome 
now-a-daies appear^ efpecially thofe that are geod', whether it be no: 
the wickednej? of the prefent Age, as I have already hinted •, or the ge- 
neral pejudice men have againfl a/i spirits that appear, that they raufl be 
ftraightways Devils i, or mt frailty of humane nature, that is not ufual- 
ly able to bear the appearance of 4 5/'/m, no more then other Animals 
are; for into what agonies Horfes and Dogs are cafl upon their approach , 
is in every ones mouth, and is a good circumftancc to diftinguifb ^ireak 
Apparition from our own Imaginations : or laflly, whether it be the con- 
dition of Spirits themfelvcs, who,it may be, without fome violence done 
to their own nature cannot become vifible 5 it being haply as trouble- 
fomea thing to them to keep themfelves in one ileady vifible confiflen- 
cie in the aire, as it is for men that dive, to hold their breath in the 
water. 

4. Fourthly^ 



Chap. XIV. An Antulote agatnjl Athcifm. in 



Fourthly, if may deferve our fearch, "Whether Spirits have any 
fettled form oi-p)-tpe. Angels are commonly piftured like good plump 
cherry-cheek'd Lads, Which is no wonder , the boldnefs of the 
fame yirtijls not flicking to picture God Almighty in the iliape of 
an old man. In both it is as it pleafes the Painter. But this ftory 
feems rather to favour their opinion that fay that Angels and feparate 
Souls have no fettled form but what they pleafe to give thennfelves 
upon occafion, by the power of their own Phanfy. Fkinus^ as I remem- 
ber, fomewhere calls them Aereal Stars. And the good Genii feem to 
me to be as the benign Eyes of God running to and fro in the world, 
with love and pity beholding the innocent endeavours of harmlefs 
and fingle- hearted men, ever ready to doe them good and to help 
them. 

What I conceive of feparate Souls and Spirits, I cannot better ex- 
prefs then I have already in my Poem^ of the Prxexifiency of the Soul 5 
which therefore will not be altogether impertinent to repeat in this 
place. 

Like to a light faji lock'd in lanthorn dark, 

whereby by Night our wary fleps we guide 

In flabby ftreets.^ and dirty Chanels mark ; 

Some weaker rayes from the blacktop doe glide., 

And fln^tr (Ireams perhaps through th' horny fide ." 

But when we\'e paft the peril of the way , 

Arrivd at home., and laid that cafe aflde. 

The naked light how clearly doth it raj., 
And fpread its joyful beams as bright as Summers day ! 

Bven fo the Soul in this contraBed fate., 
Confind to thefe freight Inftrumcnts of Senfe, 
if--' Mere dull and narrowly doth operate ; 

At this hole hears ^ the Sight mufi ray from thence., 
Here tafis., there fmells : But when jhe's gone from henci^ 
Like naked lamp (he is one jhining jphear. 
And round about has perfeSi cognojcence 
Whate're in her Horizon doth appear ; 
she is one Orb of Senfe ^ all Eye^ all aiery Bare. 

And what I fpeak there of the condition of the Soul out of the Body^ 
I think is eafily applicable to other Genii or Spirits. 

5- The fifth Enquiry may be. How thefe good Genii become fer vice- 
able to menior: either heightning their Devotions^ or inabling them to 
Prophefy-^ whether it can be by any other way then by defending into 
their Bodies, and poffeffing the Heart and Brain. .For the Euchites^ 
who affeftcd the gift oi Prophecy by familiarity with evil Spirits, did 
utterly obliterate in their Souls the naTc^Ji^. cfufA.QoKa,^ the Principles 
of Goodnefsand Honefty ( as you may fee in Pfellus is^J CA^sfyilaui 
(Jk/^Vwy ) that the evil Spirits might come into their Bodies, whom 
thofe fparks of Vertue,as they (aid^ would drive away, but thofebe- 

M 3 ing 



I-»2 An Antidote agalnji Jtheifm. Book III. 

ing extinguifht they could come in and pofTefs them , and inable them 
to Prophefy. And that the Imps of Witches do fometimes enter their 
own Bodies as well as theirs to whom they fend them, is plain in the 
floryof the Witches of Warbois. It is alio the opinion of Trifmegifi, 
that thefe Spirits get into the Veins and Arteries both of men and 
hearts. 

Wherefore concerning the Dreams and Viftons of this holy man that 
fo freely imparted himfelf to Bodinm^ it may be conceived reafonable 
that x.\\tgood Genim infinuated himfelf into his very Body, as well as the 
bad into the bodies of the wicked ; and that refiding in his Braia and 
figuring of it, by thinking of this or that Objciill, as we our fclves figure it 
when we think, the external Senfes being laid afleep, tho fe figurations 
would eafily be reprefented to the Common fenfe ; and that Memory re- 
covering them when he awaked, they could not but feem to him as other 
Breams did, faving that they were better, they ever fignifying fomcthing 
of importance unto him. 

But thofe Raptures of BC'votion by day might be by the Spirit's 
kindling a purer kinde of Love- flame m\i\s Hearty as well as by forti- 
fying and raifing his 7/»4^?»<t//i)», And how far a man fhall be carried be- 
yond himfelf by this redoubled Soul in him, none, I thinkj can well con- 
ceive, unlefs they had the experience of it. 

6. And if this be their manner of communion, it may well be enquired 
into, in the fixth place, Whether all men be capable of confociacion with 
xhtk good Genii. cW/i« fomewhere intimates that their approaches are 
depreheniible by cen^infrveetfmel/s they caft. From whence it may feem 
not improbable, that thofe Bodies that fmell fiveet themfelves, where 
the Mindedoes not fiink with Pride and Hypocrifie^ have fome natural ad- 
vantage for the gaining their fociecy. But if there be any peculiar C(?«;- 
plexion or natural condition required, it will prove lefs hopeful for every 
one to obtain their acquaintance. ^ et Regeneration come to its due pitch, 
though it cannot be without much pain and anguifli, may well re(itifie all 
uncleannefs of nature ^ fo that no lingularly-good and fincere man can 
reafonably defpair of their familiarity. For he that is fo highly in fa- 
vour with the Prince , it is no wonder he is taken notice of by his 
Courtiers. 

7. But thelaftandmoft confiderablequeftion is. Whether it be law- 
ful to pray to God for fuch a good Genius or Angel. For the Example in 
the foregoing Story feems a fufficient warrant. But I conceive Faith and 
Defire ought to be full- fail to make fuch Voiages profperous, and our 
end and purpofe pure and fincere. But if Pride,Conceitednefs,or AifeiSa- 
tion of fome peculiar privilege above other Mortals, fpur a man up to fo 
bold an Enterprife, his Devotions will no more move either God or the 
good Genii, then the whining voice of a Counterfeit will ftir the affedion 
of the difcreetly Charitable. Nay, this high Prefumption may invite 
iow.QxtA Fiends toputaworfe jeft upon him then was put upon that 
tattered Rogue Guz^man by thofe Mock- Spirits, ioic his fo impudently pre- 
tending Kindred,and fo boldly intruding himfelf into the knowledge and 
acquaintance of the Gentry and Nobility of Genoa, 

8. But 



Chap. XV. An Antidote againjl Athe'ijm. 

8. But the fafej} Magick is the fioceie confecrating a mans Soul to 
God, andtheafpiring to nothing bat fo profound a pitch oi Humility^ 
as not to be confcious to our felves of being ac all touched with the 
praife and appiaufe of men-, and to fuch a free and univerfal fenfe of 
charity^ as to be delighted with thewelfaie of another as much as our 
own. They that folely have their eye upon thefe, will finde coming 
in whatever their heart can defire. But they that put forth their hand 
to catch at high things, as they fancy, and ncgleift thefe, prove at laft but 
a Plague to themfelves and a Laughing-ftock to the world, 

Thefe are the feveral Speculations that the foregoing Narration 
would naturally beget in the minds of the curious. But methinks I 
hear the Atheiji replying to all this, That I have run a long divifion upon 
uncertain grounds, and asking me, not without fome fcorn and anger, 
whether I believe that multifarious Fable I have rehcarfed out oiBedimi-s^ 
and fo much defcanted upon. To which I anfwer. That Iwill not take 
my oath that the moft likely pafTage in all Plutarch's Ltves or Livic^s 
Hiftory is afluredly true. But however that I am not afliamed to profefs, 
that I am as well affured in my own judgement of the Exiftence of Spi- 
rits^ as that I have met with men in Weftmtnfter-HaU^ or feen beafls in 
Smithfield. 



CHAP. XV. 



I. The Structure of Mans body, and Apparitions, the moji conviciive 
Arguments againft the Athei ft. 2. His frft Evafion of the former of 
them^ fret ending it never was but there rvere men andrvomen and other 
Spscks in the World. 3. The Author s anftver to this fretenfion. Firft^ 
That every man rvas mortally and therefore was either created or rofe out 
of the Earth. 4. Secondly^ That even in infinite fuccef ion there is fome- 
thing /■/>/? ordine Naturae, and that thefe Firft rvere either created or 
rofe out of the Earth. 5 . Thirdly^ That if there were alwaies men in the 
world^and every man horn of a rvoman^fome was bethpather and Son^Man 
and Babe at once. 6, That it is contrary to the Laws of mere blind Mat- 
ter ^t hat man in his adult f erf e£tions j])ould ext ft therefrom at once. 7. The 
Atheiji' s fecond Evafion^That /^f Species of things arofefrom the multi- 
farious attempts of the motion of the Matter -, rvith a threefold Anfwer 
thereto. 8. An Evafton of the laft Anfwer^ touching the perpetual exa£i- 
nef in the fabrick of all living Species-, with a threefold Anfwer alfo 
to that Evafton. 9. The further ferviceablenef of this Anfwer for the 
quite taking away the fr(l Evafton of the Atheift. 

I. T^Hus have we gone through the many and manifold Effedts repre- 

-*- fented to our Senfes on this wide Theatre of the World; the fain- 

teft and obfcurell: whereof are Arguments full enough to prove the Bx- 

M 4 i(lenc£ 



I? 4 An Antidote againjl Athe'ifm. Book III. 

iftence of a Deity. But fome being more palpable then other fome, 
and more accommodate to awaken the dull and flow belief of the A- 
theifl into the acknowledgement of a Cod^ it will not be amifs to take 
notice of what Evafiens he attempts to make for the extricating him- 
felf out of thofe that he fancies the mofl fenfibly to entangle him,and the 
mofl; ftrongly to hinder his efcape. 

And fuch are efpecially thefe two laft I infifted upon, The curious 
frame of Mayis Body ^ and Apparitions. 

2. And the force of the former fome endeavour to evade thus 5 
" That there hath ever been Man and Woman and other Species in the 
" world, and foit is no wonder that like fhould propagate its like, and 
" therefore that there is no want of any other invifible or material caufe 
"^ but the Sfecies of things themfelves : and fo thefe admirable contrivan- 
ces in Nature mud imply no divine Wijdom nor Counfel^ nor any fuch 



" thing, 



3. But here I demand, whether there were evCr any Man that was 
not mortal^ and vvhether there be any mortal that had not z beginning 5 
and it he had, it muft be either by Generation, or Creation. If by Crea- 
tion-, thereis a(?tfi^.- If by t(\\x\\oc2i\ Generation, asrifingout oi Earth, 
our Argument will hold good flill notwithftanding this Evafion. But if 
you'l fay there was never any man in the world but was born of a Wo- 
man, this muft amount but to thus much, that there hath been an infi- 
nite number o^ fuccefions of births. If there be meant by it any thing 
more then thus, it will not prove fenfe. 

4. For though our Phanfie cannot run through zn infinite feries of 
EjfeBs^ yet our Reafon is afTured there is no Effect \v\x.ho\xiz Caufe, 
and be the Progrefs of Caufes and Ejfe^is as infinite as it will, at laft we 
refolve it naturally into fome Fir ft : and he that denies this, feems to me 
wilfully to wink againft the light of Nature, and doe violence to the Fa- 
culties of his Mind. And therefore of neceffity there muft be at leaft 
one firji Man and Woman which are firft ordine Nature, though infinity 
of time, reckoning from the prefent, caufeth a confufion and obfcurity 
in our apprehenfions. And thefe Vv'hich are thus firft in order of Nature 
ox Caufality^ muftalfoexift firft before there can be any other Men or 
Women in the World. And therefore concerning thefe frft , it being 
manifeft that they were born of no Parents, it follows they were Crea- 
ted or rofe out of the Earth, and fo the Evafion will be fruftrated. 

5 . Befides, if you affirm that there was never any Man in the world 
bnt who was born of a Woman, and fo grew to Mans eftate by degrees, 
it will fall to fome mans fliare to be a Babe and a Man at once, or to be 
both Father and Child. For fo foon as Mankind was, ( let it be from 
Eternity, and beyond Eternity is nothing ) thofe that then exifted were 
begot oi fome bpdy, and there was nothing before them to beget them, 
therefore they begot themfelves, 

6. But that they fliould at once then have been perfe^ men, their fub- 
ftances being of alterable and paflive matter, that is wrought divcrfly 
and by degrees into the frame it hath, according to the perpetual tefti- 
mony of Nature, is asrafh as if they fliould fay that Boots and Shoes 

and 



Chap. XV. An Antidote againji Atheilm. 12^ 



and Stockins^ and Pjes and Peels and Ovens^ have been together with all 
Eternity : whenjs it is manifeft there ought to be an orderly interval! of 
time before thefe things can be,wheretn muft precede the killing of Oxen 
and flaying of them, as alfo of Sheep, tanning, fpinning, cutting, and 
many more fuch like circumftances. So that it is enorraoufly ridiculoas 
to fay that Mankind might have been at once from all Eternity, unlefs 
the Omnif&tency of a God, vsrho can doe whatever wc can imagine and 
more, fhooldbybis unrefiftible Ji^^caufe fuch a thing in a moment fo 
Toon as himfelf was, which was ever,and he was never to feek for either 
power or skill. 

But that the fluid and blind Matter of it felf (hould have been thus 
raifedup ivom 2\\ Eternity into fuch compleat 5;'fa« of things, is very 
groundlefs and irrational. I fay, that there ever fliould be fuch a thing 
as this in the world, zman at once exifting of himfelf in this corporeal 
frame that we fee, who notwithftajiding did afterwards dye like other 
mortals, is a Fable above all Poetical Figments whatfoever, and more 
incredible then the fondeft Legend that any Religion ever offered to the 
Athe.p belief. 

7. Others therefore deferring this way of ^-yrf/f^j^ betake themfelves 
to another, which, though it feem more plaufibleat firft view, is fully 
as frivolous. They fay, '* That all the Sfecies of things, Man him- 
" felf not excepted, came firft out of the Earth by the omnifarious at- 
*' tempt oithe f articles (^the Matter upon one another, which at laft 
*' light on fo lucky a conftrudion and fabrick of th^ Bodies of Crea- 
" tures as we fee-, and that having an infinite /mw of time to try all 
*' tricks in, they would of necefTity at laft come to this they are. 

Butlanfwer, that thefe particles might commit infinite Tautologies la 
their ftrokes and motions, and that therefore there was no fuch necef- 
fity at all of falling into thofc forms and ftiapes that appear in the world. 

Again, there is that excellent contrivance in the Bedy^ fuppofe, of 2 
Man, as I have heretofore inftanced, that it cannot but be the efFe(^ of 
very accurate Knowledge and Cottnfel. 

And laftly, thisconcourfeofyf/tfwj, they being left without a guide, 
it is a miracle above all apprehenfion, that they (hould produce no inept 
Species oi things, fuch as (hould of their own nature have but three 
Legs, and one Eye, or but oneEarc, rows of Teeth along the Fertekr<e 
of their Backs, and the like, as I have above intimated; thefe Inepti- 
tudes being more eafie to hit upon then fuch accurate and irreprehenlible 
frames of Creatures. 

8. But to elude the force Jof this Argument againft the fortuitous 
concourfe oi Atoms ^ they'l excogitate this mad evafion ; " That Na- 
ture did indeed at firft bring forth fuch ill-favoured and ill-appoin- 
ted Monflers^ as well as thofe that are of a more exquifite frame ; but 

" thofe that were more perfeA fell upon thofe other and kill'd them 
and devoured them, they being not fo well provided of either limbs 
" or fenfes as the other, and fo were never able to hop faft enough 
" from them,or maturely to difcover the approaching dangers that ever 
*' &anon were coming upon them.But this unjuft and audacious calumny 

calt 






cc 



12(5 Jn Antidote againjl Athetfm. Boor III. 

caft upon God and Nature will be eafilydifcover'd and convii^ed of 
falfhoodj ifwedobucconfider, 

Firft, thzt Trees ^ Herh and Flowers J that do notftir from their pla- 
ces, or exercife fuch fierce cruelty one upon another, are all in their fe- 
veral kinds handfeme and elegant^ and have no inepittide or defeii in 
them. 

Secondly, that all Creatures born of /'«^rf/«c!?/^», as Mice and Frogs 
and the like, as thofe many hundreds of JnfeBs^ as Grajhoffers^ Flies^ 
Spiders and fuch other, that thefealfo have a moft accurate contrivance 
oi farts ^ and that there is nothing fram'd raihly or ineptly in any of 

them. 

Laftly, in more perfed Creatures, as in the Scotch Barnacles^ which 
Hiflerians write of; of which if there be any doubt, yet Gerard re- 
lates that of his own knowledge, (which is as admirable, and as much 
to our purpofe) there is a kinde oi^ewl which in Lancafhire are called 
~ Tree-Geefe-^ they are bred out of rotten pieces of broken Ships and 
trunks of Trees cafl upon a little Ifland in Lancajhire they call the pile 
cf Fodders : the fame Authour faith he hath found the like alfo in other 
parts of this Kingdom. Thofe Fowls in all refpeds, though bred thus 
oi futrifa^ien (and that they are thus bred is undeniably true, as any 
man, ifheplcafe, may fatisfie himfelf by confulting Gerard, the very 
laft page of his Hiftory of Plants) are of as an exaft Fabrick of Body, and 
as fitly contriv'd for the functions of fuch a kind of living Creature, as 
any of thofe that are produced by propagation. Nay, ihefe kind of Forvls 
themfelves do alfo propagate, which has impofed fo upon the fooliHinefs 
cf fome, that they have denied that other way of their generation ; 
whenas the being generated one way does not exclude the other, as is 
feen in Frogs znd Nice. 

Wherefore thofe produdions out of the Earth and of PutrefaCiion be- 
ing thus perfed and accurate in all points as well as others, it is a ma- 
nifeft difcovery that Nature did never frame any Species of things inept- 
ly and fooliihly, and that therefore fhe was ever guided by Coanfel and 
Providence^ thu is, IhiZ Nature her felf is the efFed of an all- knowing 
Cod. 

9. Nor doth this confideration only take away this prefent Evafion, 
but doth more palpably and intelligibly enervate the former. For what 
boots it them to flie unto an infinite propagation oilndividualls in the 
fame eternal Species, as they imagine, that they might be able alwayes 
to affign a Caufe anfwerable to the EfFed •, whenas there are fuch Ef- 
fedts as thefe, and Produds of Putrefadion, where Wifdom and Coun- 
fel areas truly confpicuous as in others •: For thus are they neverthelefs 
neceffarilyillaqueated in that inconvenience which they thought to have 
■ cfcapcd by fo quaint a fubtilty. 



CHAP. 



CkAP. XVI. An Antidote dgainfi Athe'ijm. 1 57 



CHAP. XVL 

I. The Athtifis Evaftons againjl Apparitions: m frft^ That they a/e 
mere Imaginations, a. Then^That though thej be Realities ivithout^ 
yet they are caufed by the force of Imagination ^ rvith the confutation of 
thefe Conceits. 3. Their fond conceit^ That the Skirmifhings in the 
Aire are from the exuvious Effluxes of things ^ with a confutation there- 
of. 4. A copoui confutation of their lafl fubterfuge^ (viz.Thatthofe 
Fightings are the Reflexions of Battels on the Earth ) from the di- 
ftdnce ^ and debility of Reflexion-^ 5. From the rude Politure of 
the clouds •, 6, From their inability of reflecting fo much as the 
image of the ftarrs •, which yet were a thing far eafitr ^ Firft^ by rea,- 
fon of the undiminifhablenefs of their magnitude. 7. Then from the 
furity of their light. 8. Thirdly.^ from the foflttre of our Eye in the 
Piade of the Earth, 9. Lafllj^ from their difperfedne^^ready from eve- 
ry part to be refle£led if the Clouds had any fuch Reflexivity in them. 
10. That if they have any fuch Reflexivity a* to reprefent battels fo 
exceding diflant ^ it is by fome fupernatural Artifice. 11. That this 
Artifice has its limitedlarvs. 12. whence at leajl fome of thefe Aere- 
al battels cannot be Reflexions from the Earth, ij, Machiavei'j opi- 
nion concerning thefe Fightings in the Aire. 14. Nothing fo demon- 
fir able in Philofophy as the being of a God. 15. That Pedant ick affe- 
(fation of Athcifme whence it probably arofe. 16. The true cattfes of 
being really prone to Atheijme. 17. That men ought not to oppoje 
their mere complexional humours again fl the Principles of Re af on ^ and 
Teflimonies of Nature and Hiflory. His Apology for being fo copious in 
the reciting of Stories of Spirits, 

i.^jOw for their Evaftons whereby they would elude the force of that 
•*- Argument for 5/'/>i/j' which is dnwix irom Apparitions^ they are 
fo weak and filly, that a man may be almoft fure they were convinced in 
their judgement of the truth of fuch like Stories, elfe it had been 
better flatly to have denied them, then to feign fuch idle and vam Rea- 
fons of them. 

For firft, they fay they arc nothing but Imaginations^ aad that there is 
nothing real! without us in fuch Apparitions. 

a. ButbeingbeatcnofFfrom this flight account , for that many fee 
the fame thing at once, then they fly to fo miraculous a power of Phanfy^ 
as if it were able to change the Air into a real Ihape and form, fo that 
others may behold it as well as he that fram'd it by the power of his 
Fhanfy, 

Now I demand of any man, whether this be not a harder Myftery and 
more unconceiveable then all the Magical Metamorphofes of Devils or 
Witchts. For it is far eafier to conceive that fome knowing thing in the 
Air fhnuld thus transform the Air into this or that ihape, being in that 
part ol the Air it doth thus transform , then that the Imagination 

of 



1,8 



In his f I . Dial. 
xibus. 



* Hift.NMural. 
lib. z.caf. J 7. 



Vitileg. 51. 



Jn Antidote ciga'tnjl Jtheifm. Boor III. 



■ of man, which is but a Modification of his own Minde, fliould be able 
at a diftance to change it into fucli like Appearances. But fuppofe it could, 
can it animate the Aire that it doth thus metamorphize, and makeic 
jl^f4/&, and 4»/jvfr to queflions, and fw^ ^^i»f.y into mens hands, and the 
like :" O the credulity of befotted Atheifm ! How intoxicated and in- 
fatuated are they in their conceits,being given up to fenfuality,and having 
loft the free ufe of the natural Faculties of their Minde ! 

But (hall this force of Imagination reach as high as the Clottds alfo, 
and make Men fight pitched Battels in the Aire., running and charging one 
againft the other :" 

3. Here the fame bold pretender to Wit and Philofophy, * C<x[ar Va- 
»;;»^ ( who cunningly and jugglingly endeavours toinfufethepoifonof 
^f/^fz/w? into the minde of his Reader on every occaiion) hath recourfe 
to thofe old caft rags of Bpcurm his School, the Exuviom Effluxes of 
things,and attempts to falve thefe Phenomena thus 5 That the vapours of 
Mens bodies, and it feems of Horfes too, are carried up into the Aire.^ and 
fill into acertainproportionablepoftureof parts, and fo imitate the fi- 
gures of them aloft ajTiong the Clouds. 

But I demand how the vapours of the horfes finde the vapours of their 
Riders : and when and how long are they coming together ^ and whe- 
ther they appear not before there be any Armies in the field to fend up 
fuch vapours : zad v;hetheY harne^ md we ap^jns {endup vapours too, as 
Swords, Pikes and Shields : and how they come to light fo happily into 
the hands of thofe Aerial men of war, especially the vapours of Metalls 
(if they have any) being heavier in alUikelihood then the reek oi Ani- 
mals and Men : and laftly, how they come to difcharge at one another 
and to fight., there being neither life nor foul in them : and whether 
Sounds alfo have their Exuvi^ that are referved till thefe folcmnities; for 
zx. Alborough \n Suffolk 1642. were heard in ihtAtre very loud bea- 
tings o{ Brums., fliootiog o[ Muskets and Ordnanc-e ; as alfo in other fuch 
like Prodigies there hath been heard the founding oi Trumpet s^zs Snellim 
writes. And ^P/iw^ alfo makes mention of the founding otT;-»;»/'f/j and 
clajhing oi Armour hczrd out of the heavens about the Cimbrick Wars, 
and often before. But here at Alborough all was concluded with a melo- 
dious neife of Mufical Infiruments. 

The Exuvi/e of Fiddles it feems fly up into the Aire too 5 or were 
thofe Mufical Accents frozen there for a time, and at the heat and firing 
of the Cannons,tbe Aire relenting and thawing, became fo harmonioufly 
vocal •: With what vain conceits are men intoxicated that wilfully wink 
againft the light of Nature, and are eftranged from the true knowledge 
and acknowledgment of a God! 

4. But there is another Evafion which the fame fedulous Infinuator 
q{ Atheifm would make ufe of in cafe this fliould not hold, which feems 
more fober,but no lefs falfc : and that is this •, That thefe fightings and 
skirmijhings in the Aire are only the reflexion of fome real battel on the 
Earth. But this in Nature is plainly impoffible. For of neceffity thefe Ar- 
mies thus fighting, being at fuch a dtflance ifrom the Spedators that the 
fame of the battel never arrives to their ears, their eyes can never behold 

it 



Chap. XVI. Jn Antidote a^a'mjl Atheifm, I ^p 



it by any reflexion from the Clouds. For be/ides that reflexion makes 
the images more dim then dire^ fight, fuch a diftance from the Army to 
the clouds, and then from the clouds to our eye, will lellen the /pecies fo 
exceedingly that they will not at all be 'vifible. ' 

5. Or if we could imagine that there might be fometimes fuch an ad- 
vantage in the figure of thefe Clouds as might in fome fort remedy this 
lejjerifnf of the (pedes, yet their furfaces are fo exceeding rtidely poUflj'd, 
and reflexion ( which, as I faid, is ever dim enough of it felf, ) is here fo 
extraordinarily imperfeCi, that they can never be able, according to the 
courfe of Nature, to return the Jpecies of Terreftriall Obje6is back again 
to our fight, it being fo evident that they are unfit for what is of far lefie 
difficulty. For we never finde thenvable torefle(a the image oi zstar, 
whenas not onely glafle, but every troubled pool or dirty plalli of water 
in the high-way does ufually doe it. 

6. But that it is far eafier for a Star then for any of thefe ohjeSis 
here upon Earth to be reflected to our Eyes by thofe rude natural! 
Looking- glaffes placed among the Clouds, fundry reafons will fufficiently 
inform us. 

For fir ft, The Stars do not abate at all of their ufuail magnitude in 
which they ordinarily appear to us by this reflexion , the difference of 
many hundreds of Leagues making no difference of magnitude in them -, 
for indeed the diflance of \.h.t Diameter of theOrbite of the Earth makes 
none, as muft be acknowledged by all thofe that admit of the annual mo- 
tion thereof. But a very few miles do exceedingly diminifh the ufual 
bignefs of the /^ffwof anHorfe or Man, even to that littlenefs that 
they grow invifible. What then will become of his Jmrdjhield ov 
jpear ? And in thefe cafes we now fpeak of, how great a journey the 
Jpecies have from the Earth to the Cloud that reflcds them, I have inti- 
mated before, 

7.. Secondly, it is manifeft that a Star hath the preeminence above 
thtk Terreflrial objects, in that it is as pare a light as the Sun, though 
not fo %, but they but opake coloured bodies ; and that therefore there 
is no comparifon betwixt the vigour and flrength of the (pedes of a Star 
and of them. 

8. Thirdly, m the Night-time the Eye being placed in the fhadowof 
the Earth, thofe reflexions of a Star will be yet more eafily vifible 5 
whenas the great hght of the Sun by Day mufl needs much debilitate 
thefe refleded Images of the Objeds upon the Earth, his beams ftriking 
our Eyes with fo ftrong vibrations. . 

P. Fourthly and laftly, there being Stars all over the Firmament fo' 
as there is, it (hould feem a hundred times more eafie for natural Caufes 
to hit upon a Para(ier ox Paraftron ( for let Analogie embolden me fo to' 
call thefe feldome or never feen Phenomena, the image of a fingle Star or 
whole Conftellation refleded from the Clouds ) then upon a Parelios or 
Parafelene. But now the ftory of thefe is more then an hundred timeS 
more frequent then that of the Par after. For it is fo feldome difcovered,- 
that it is doubted whether it be or no, or rather acknowledged not to be 5 
of which there can be no reafon, but that the doads are fo 111 polijh'ed tha^ 

N they 



j*Q An Antidote a^ainfl Atheifm. Book III. 

they are not able to refleft fo confiderable a light as a Star. From 



whence, I think, we may fafely gather, that it is thcreibre impofllble that 
they (iTOuld refle<a fo debile ^/i^aa as the colours and fhapes ofBeafts 
and Men, and that fo accurately as that we may fee their fwords, helmets, 
fliields, fpears, and the. like. 

iq>. Wherefore it is plain thatthefe Jpfaritions on high in the Aire 
are no reflexions of any Objeds upon Earth •, or, if it were imaginable 
that they were, that (ome ftefer&atifral caufe muft affift to conglaciate 
and polifti thefurfaces of the clouds to fuch an extraordinary accuracy of 
figure and fmoothnefs as will fuffice for fuch prodigious reflexions. 

And that thefe Spirits that rule in the Aire may not ad: upon the ma- 
terials there as well as Men here upon the Earth work upon the parts 
thereof, as alfo upon the neighbouring Elements fo far as they can reach, 
Saping, perfeding and direding things according to their own purpofe 
and pleafure, I know no reafon at all in Nature or Philofophy for any 
man to deny. For that the help of fome officious G^/^/Visimploied in fuch 
like Prodigies as thefe , the feafonablenefs of their appearance feems no 
contemptible argument, they being, according to the obfervation of Hi- 
» The fame ftorians, the "^ Forerunmrs ef Cemmotions and Troubles in all Kingdomes 

h mfeif^'Tc'"''* ^"^ Commonwealths. 

knowledges'in 1 1. Yet neverthclefsas good Artificers as I here fuppofe , they wotk- 
hi$ Dialogues, jng upon Nature muft be bounded by the Laws of Nature : and refiexion 
Ptiiog. 51. ^-jj ^^^^ jjg limits as well as refra6iion, whether for conveyance oifpe- 
cies^ox kindling of heat; the laws and bounds whereof that difcerning 
Wit Carte fttts being well aware of, doth generoufly and judicioufly pro- 
nounce, T/'4f4burning-Glafs, the difiance of whofe focus from the Glafs 
doth not hear a leji proportion to th< Dizmetev thereof then the dijfance of 
the Earth from the Sun to the Diameter of the Sun^ will hum no more vehe- 
mently then the direH rays of the Sun will do without it^ though in other re- 
fpe£ts this Glafs were as exaBlyjhaped and cur iou fly polijledas could he ex- 
pe^edfrom the hand of an Angel. 

12. Wherefore fuppofe thefurfaceof the clouds polifhed never fo 
well and fitted for reflexion, it is ftill evident that fome of thefe Appa- 
ritions citnnothe fuch as are mere reflexions of Armies skirmifliing on 
the ground. For thofe that are obferved to fight determinately over 
fuch" or fuch a City, if they be but the mere reflexions of fights, of ne- 
ceflity they muft be from fome Armies not far off : and if fo, they could 
not but be difcovered, at leaft by fpeedy report. Whence it is manifeft, 
that fuch Skirmifhings in the clouds are reall Encounters there, not the 
Images or Reflexions of Battels on the Ground. And confidering that 
there have been fuch reall Prodigies of fightings on the ground it felf 
Seechap. II. by thefe Aereal Courfers , as I have * above intimated , it is but reafon- 
able to conceive, that the generality of the reft of thefe prodigious Skir- 
mifliings, though not determinate to this or that City, are really in the 
clouds or skye, not afhadow or reflexion of Battels upon the Earth. 

But that thefe Fightings have been feen over fuch and fuch Cities, 
were eafie to make good out of Hiftory : I fliall onely inftance in Sneltius 
his report oiAmortsfort, that foch Skirmifhings were feen there, and that 

nigh 



k&6. 



C H A p. X V I. Jn Antidote a»ainfi Jtheifm. 141 

nigh over the very tops of tlieir honfes. The like Machiavell reports 
concerning ^rff/ffw, and acknowledges that fuch kinde ot Prodigies are 
very frequent in Hiftory, as alfo certain forerunners of the Troubles 
and Difturbances of that State and Countrey wherein they appear. 

13. His own words arc fo free and ingenuous, and his judgment fo ' 
confiderable, ( though he will not pretend to Philofophy ) touching the 
reafon of thefe ftrange fights, that I think it worth the while to tranfcribe 

them. * Hujiifmodi rerum caitfoi ah tis explicarifo^'e credo qui rerumna- "DifputjeRe- 
turalium ac fufranaturalttim eogmtiene inftgnes funt, a (jua me alienum fMka. ub.x. 
effefateor: ni ft forte cum philofophis quibujdam prottmcundum cettfea- '^^''^^° 
THUS, aerem plenum [piritibus dr InteUigentiii effe, qux res futuras prAvi- 
dentes^ dr cafibus htimanis condolentes^ eas hommibuf per hujufmodijigna 
prxnuncient^ at [e adverfus eoi tempejltvius prxparare dr commtinire que- 
ant. Uttttfe res habeat, ExperientiA certe compertum habemm talia figna. 
fequi [okre magnos aliquos mot/fs, 

14. I have now compleated this prtfent Treatifeagainft Atheifm in all 
the Three parts thereof: upon which whilelcaft mine eye, and view 
that clear and irrefutable evidence of the Caufe I have undertaken, the 
external Appearances of things in the world fo faithfully feconding the 
undeniable dictates oi t\\t innate Pnnctples oiom own Minds, I cannot 
but with confidence aver, That there is not any one notion in all Philo- 
fophy more certain and demonftrable then That there is a God. 

And verily I think I have ranfacked all the corners of every kinde of 
Philofophy that can pretend to bear any ftroke in this Controverfie 
with that diligence, that I may fafely pronounce, that it is mere brutifli 
Ignorance ox Impudence^ no Skill in Nature or the Knowledge of things, 
that can encourage any man to profefs Atheifm^ or to embrace it at the 
propofal of thofe that make profellion of it. 

15. But fo I conceive it is, that at firft fome hmoudy- learned men 
being not fo indifcrectly zealous and fuperftitious as others, have been 
miftaken by ideots and traduced for Athei(ts ^ and then ever after fome 
one vain-glorious Fool or other hath afFedled, with what fafety he could, 
to feem Atheiftical^that he might thcreby,forfooth,be reputed the more 
learned J or the profounder Naturalifl. 

16. But I dare affure any man, that if he do but fearch into the bottom 
oithisenormous difeafe of the Soul, as TVz/wf^// truly calls it, he will 
find nothing to be the caufe thereof but either vanity of mind, or brutifli 
fenfuality and an untamed defire offatisfyinga mans own tvill in every 
thing, an obnoxious Confcience, and a bafe Fear of divine Vengeance, 
ignorance o{ the fcantnefsand infufficiency of fecond caufes, a jumbled 
feculency 2Lnd incompofednef o( the fpirits by reafon of perpetual intem- 
perance and luxury, or elfe a dark bedeading Melancholy that fo flarves 
and kils the apprehenfion of the Soul, in divine matters efpecially, that 
it makes a man as inept for fuch Contemplations as if his head was filled 
with cold Earth or dry Grave- moulds. 

17. And to fuch flow Conftitutions as thefe, I (hall not wonder if, as 
the^r/?f4y^ofmyDifcourfe muft feem marvellous fubtile, fo the la^ 
appear ridiculoufly incredible. But they are to remember, that I do not 

N 2 here 



1X2 An Antidote againfl Atheifm. Book I IT 

here appeal to the Complexional humors or peculiar Reliflies of men that 
arifeoutofthe temper of the Body, but to the known and unalterable 
ideas of the Mind, to the Phjinomem of Nature and Records of Hrflorj, 
Upon thelaft whereof if I have fomething more fully infifted, it is not to 
be imputed to any vain credulity of mine, or that I takeapleafurein 
telling ftrange ftorics, but that I thought fit to fortifie and ftrcngthen the 
faith of others as much as I could? being well allured that a contemptuous 
misbelief of fuch like Narrations concerning Spirits, and an endeavour of 
making them all ridiculous and incredible, is a dangerous Prelude to 
^^^^fz/wit felf, orelfeamoreclofe and crafty profeflion and infinuation 
of it. For alTuredly that Saying is not more true in Politicks, No Bijhop, 
m King ; then this is in Metaphyficks, No Spirit, no God. 



A :Sc 



I 

APPENDIX 

) 

To the foregoing 

ANTIDOTE 

AGAINST 

ATHEISM: 

Wherein is contained 

An Anfwer to certain Objeftions made 
againft feveral Palfages thereof. 



By H EN K I MOKE, D.D. 

Fellow of Chrift's College in Cambridge. 



Ariftot. 



London^ 
Printed by fames Flejher^ for William Morden Book- feller in Cambridge, 

MDC LXII. 



N 3 



':. i 



'4i 



A P P E N 



D IX 



Tq the Foregoing 



A N T I D o 



AGAINST 



A T H E I S I 





CHAP. I. 

i. The Author sreafon of adding this h^'p^ndixto his knlvioie, 2. An 
Enumeration of the chief ohje^ions made againjl the Firjl Book thereof; 

I. fft!f=5*<^?^*^45?;^3 Ufpefted Innocency and mifdoubted Truth can win 
no greater credit then by ftrideft examination : For 
the world is thereby more fully afcertain'd of the 
unhlameahlenef oi the one apd ofthe/tf/;^/>j»ofthe 
other, then it can be poflibly without Co pqblick a 
Trial. Wherefore that fo great an advantage ipay 
not be wanting to that weighty Caufe we have in 
nand, I was not contented onely to fet down fuch Reafons for the Exi'-' 
ftenceofGod\v\\\c\\\nvc\yo\va. judgement Iconceiv'd to be irrefutably 
firm 5 but that the firmnefsof them may appear moreconfpicuoiis to all 
men, I have brought into view the chiefeft and moft material o^jet?/^;?^ 
I could meetwith, whether ralfed by thofe that of themfelve^ have ex- 
cepted againft any Argument I have made ufe of, or by fuch ashavebeeri 
invited more curioufly to fearch and difcover, where they could, any 
weaknefsorinconfequencyinany Argumentation throughout the whole 
Treatife. And the chiefeft Exceptions and objeSiions againll: the Firft 
Book are thefe: 

2. Firft, That the Ground of our Demonftration o{ the Exijleisce of 
God fiom his Ideals, That there ate Innate Ideas in the Mind of Man; 
which, f^y they, is falfe. 
Secondly,That there is no fuch Idea of God at all as we have iektlh'd; 

N 4 neither " 



iA.6 An A^peiidix to the foregoing Antidote. Chap. II. 

neither InttAte nor Acquifititious or Tranfcriptitious 5 becaufe it involves 
in it the Notion of 4 Sprit ^ which again confifts of fuch particular Notions 
as are utterly unconceivable. 

Thirdly, That Exiftence is no Term of PerfeSiion^ and therefore is 
not fo infcparably involved in the Notion of a Being ahfolutely Perfeff, 
oxoiGod. 

Fourthly, That though Necejfary Exiftence be included in the idea of 
God, yet our inferring from thence that he does exift^ is but a Sophifm 5 
becaufe a Being abfolutely Evil, as well as abfolutely Perfeff, includes 
mceffarj Exiftence in the idea thereof. 

Fifthly, That if there be any necejfary Exiftent ^ it is plain that it is 
i>//»«fr, which we unadvifedly call ^/rfff, which we cannot imagine but 
did ever and will ever necejfarily exift. 

Sixthly, That God did not put this Idea ofhimfclf intotheMind of 
^ Man, but the fubtiler fort of Politicians ^ that have alwaies ufed Religion 

as a mere Engine of State. 

Seventhly, That Fear zwdi. Hopes oi Natural Confcience are nothing 
indeed but thefe Pafions rais'd upon a belief of a God which men have 
had by Tradition or Education. 

Laftly, That thefe Arguments whereby we prove the Incerporeity oi 
the Soul of Man, will alfo conclude the Incorpereity of the Soul of a Beafl-, 
and that therefore they are Sophiftical. • 

To thefe I fhall anfwer in order with as little Pomp and Luxuriancy 
of words, and as much Plainnefs and Pcrfpicuity, as I may, in fo fubtile 
and difficult a matter. 



CHAP. II. 

\. That the force efhis Argument for the Exiftence of God from his Idtz^hes 
net lye in t his ^t hat there are Innate Ideas in the Mind of man. 2. That 
the force of arguing from the \dt2i of a thing .^ be it innate or not innate.^ 
is the fame, proved by fever al inftances. 3. The reafon why he contends 
for Innate Ideas. 4. The feeming accuracy of a Triangle to outward 
fenfe no difproofbut that the exaB Idea thereof is from the Soul her felf. 
5. That it doth not follow that, if there be Innate Ideas, a Blind man may 
difcourfe of Colours. 6. That Brutes have not the Knowledge of any 
Logical or Mathematical Notions. 7. why leno's Affe goes in aright 
line to the bottle of Hay. 8. That thefe anions and motions in things 
that are according to Reafon andMathematicks^ do not prove any L ogical 
or Mathematical Notions in the things thus acting or moving. 

i.TT HAT fomehave excepted againft our Demonftration o( the 
^ Exiftence of God from his idea, in that they have conceived that 
it is founded upon this Principle , That there are Innate Ideas in the Soul 
of Man •, I can impute the miftake not fo much to Ignorance as Inadver- 
tency. For no mans parts can be fo weak , but that if he attend to what 

we 



Chap. II. An Aj^^endix to the foregoing Antidote. iaj 

we have written, he muft plainly fee that the ftrefs of our Argument is not s« Book i. 
laid upon this Motion o{ Innate ideM^ but upon that confeffed Truth ^^'7-^^^-^ii' 
That there are fome things fo plain , that however the Soul came to the 
knowledge of them , llie cannot but afTent to them , and acknowled<»e 
them to be undeniably true. 

2. Now the Idea oia Being abfolutely Perfect being fuch , that it mufi 
needs be acknowledged according to the light of Nature to be indeed the 
true Idea of fuch a Being, call it Innate or not, it is all one , the Demon- 
ftration will as inevitably follow as if it were acknowledged an Innate 
Idea -, as we (hall more plainly difcern if we inftance in other Ideas 5 as 
for example, in the Idea oisi Triangle^ of a regular Geometrical hody^ and 
of a round Solid. For the nature of thefc Ideas is fuch, that the Mmd of 
man cannot polTibly deny but that they are fuch and fuch diftinft Ideas^ 
and that fuch and fuch affedions belong unto them. As for example* 
That every Triangle is either ifopleuron, ifofceles, or Scalenum j fo that 
there are juft Three kinds of them in reference to their fides, and no 
more : That there are Five regular Bodies in Geometry, neither more 
nor lefs, viz,, the Cube^ the Tetraedrum, the O^aedram, the Dodecaedrum 
and the Etcofaedrum : That there is one onely kind oi round Solrd, viz. 
the Sphere or Globe. And fo contemplating the idea of a Seing abfolutely 
?erft£i ( be the idea innate or not innate^ it is all one ) we cannot but con- 
clude that there can be hnt one onely fueh in number ^ and that That one 
alfo cannot fail to be, as we have dcmonftrated at large. 

3. But however, though we need no fuch Principle for the carrying 
on of our Demonftration as this oi Innate Ideat^ yet becaufe I thought it 
true, and of concernment to animate the Reader to attend the Notions of 
his own Mind, and relifh the excellency of that Judge we are to appeal 
to, I held it not unfit to infift fomething upon it : And I am ready now 
to make it good , that this Principle is true, notwithftanding any thing 
that I find alledged againft it. 

4. For what I contend for in the fixth Chapter of this firftBook, 
That the exadl Idea oi a Circle or a Triangle is rather hinted to us from 
thofe defcrib'd in Matter then taught us by them, is (till true notwithftan- 
ding that Objedion, that they fecm exad to our outward Senfes carelefly 
perufing them, though they be not fo. For we plainly afterward correal 
our felves, not onely by occafion of the figure^ which we may ever difcern 
imperfeft, but by our Innate knor»ledge^ which tells us that the outward 
Senfes aanot fee zvitxz€t Triangle^ becaufe that an Indivifible point, in 
which the Angles are to be terminated , is to the outward Senfe utterly 
invifible. 

Befides, it is to be confidercd, that though we fhonld admit that a 
Triangle could be fo drawn that to our outward Senfe ^ look on it as nar- 
rowly as we could, even through Microfcopes, it would ever feem exadl ; 
yet they that never faw or took notice of any fuch accurate delineation , 
do of themfelves upon the intimation of ruder draughts frame to them- 
fclvcs the exadt Idea of a Triangle, which they having not learned from 
any outward Obje(a, muft needs be the inward reprcfentation of their own 
Minds. 

5, ^i\t 



i^g Jn Appendix to the foregoing Antidote! Chap. II. 

$. But now for other Objedlions, That a £/;«^ man would be able to 
difcourfe of Colours^ if there were any Innate ideas in his Soul ^ I fay, it 
does not at all follow •, becaufe thefe Ideas that I contend to be in the 
So\i\,irenot Senfihle, hut Intelle^ual, fuch as are thofe many Logical, 
Met/tpfjyftcal, Mathematical, and fome Moral Notions. All which we 
imploy as our own Modes of confidering fenfible Objefts, but are not the 
fenfible Objeds themfelves, of which we have no Idea, but onely a capa- 
city, by reafon of the Organs of our Body, to be affeifted by them. The 
reafon therefore of a blind man's inability of difcourfing of Colours, is 
onely that he has aoSuhJlratum or Phantafm of theSubjed: of the difcourfe, 
upon which he would ufe thefe innate Modes or frame of Notions 
that are naturally in his Mind, and which he can make ufe of in the fpecu- 
lation of fundry other fenfible Objects. 
s« Book I. ^. And whereas it is further objefted, That thefe Logical and Mathe- 
ch.6. fca.j. matical Notions came in alfo at the Senfes, becaufe Brutes have the know- 
ledge of them, upon whom we will not beftow fo rich an mward furni- 
ture as thefe Innate Ideas •, I anfwer, that Brutes have not the knowledge 
of any fuch Notion, but what they a(fl is from a mere Concatenation of 
fenfible Phantafmsit'^xd^vit\n^ {.\\\n%% grateful ox ungrateful to the Senfe: 
as to inftance in thofe particulars that are objeded, That a Dog will bark 
at one noife , fuppofe the knocking at the door , and not at another, as 
the falling of a ftool or of a di(h from off a llielf ; that he will follow one 
fent, as that of the Hare , and negled another , and the like 5 thefe are all 
done, not that he has any Notion oiEjfeSi and Caufe , but by mere Con- 
catenation of Fhantafms reprefenting things as gratefull or ungrateful, or 
neither gratefull nor ungratefull to his Senfe , in which cale he is not 
mov'd at all. And if a T>og chop at the bigger morfel , it is not that he 
confiders the notion of inequality ; but becaufe that fenfible Objed does 
more powerfully move his appetite. So if he take one fingle fide of a 
Triangle to come to the corner of it, where a piece of bread may be placed, 
it is not becaufe he confiders that zfiraight line is the fhorreft betwixt the 
fame terms, but hefenfibly feels that going diredly to it he ihall be fooner 
at it then if he went about : as Zeno inftances well in an Afn one corner 
of a Pafture & the fodder in the other, that he would goe direftly to that 
corner the fodder lay in •, which as he thought was a marvellous witty 
jeer to Euclide his Demonftration , that any two fides of a Triangle are 
higger then the third,as being fo plain a Truth that no ^^j? could mifs of it. 

7. But by the favour of fo Critical a Philofopher , we may very well 
fufped that neither Dog notAj?, that makes toward any Objed , goes 
diredly in a ftraight line to it becaufe he confiders that a crooked one is 
further about, but becaufe the vifual line guides him ftraight to the Ob- 
ject he looks at , in which he goes as naturally, without any reflexion up- 
on Mathematical notions , as a ftone caft out of a fling of it felf endea- 
vours to fteer its courfe with 3 Motion redilinear ; which having not 
fo much as Senfe , we can in no wife fufped to be capable of the rudeft 
Notion in Geometry. 

8. Wherefore it is a mere fallacy, to argue that Brutes, becaufe they 
doe fuch things as are Reafonable or Mathematical, therefore they doe 

them 



Chap. III. An Ajjpendtx to the foregoing Antidote. iaq 



thtmhom Notions o{ Logick or Mathematicks ; whenas in creatures in- 
animate that cun think of nothing , we may read the footfteps oijteafott 
and Geometry in their Motions and Figurations ^ as in the drops of Rain 
that fall downwards in the form of Hailftones , and in the beauty aad 
fymmer.ry of tlie leaves and flowers of Herbs and Plants : Which Ob- 
jedswliile we contemplate, we apply to them iht Innate modes of our 
own Mind, which ilie ufes in the fpeculation even of thofe things ihat 
therafelves are dead and thottghtlef, ^mT->5 ••, va'-o 



C H A;.P,JIk.> "'"^'''''- 

I. That fonfidering the lapfe of Man s Soul irito Matt.erj it is nv^reander Pje 
is fo mttch fuzzled in (peculating f/»/»j-j Immaterial. 2^ That ail hx- 
tenfion does not imply Phyficxl Divifibility or Separability of Parts. 
3. That the Emanation of the Secondary [ubflance fromtheCentrallm 
a Spirit^ is not properly Creation, 4. Horvit comes topafthat the Seul 
cannot withdraw her f elf from pain by ^fr Sclf-contradling faculty. 
5. That the Soul's extension does not imply as many Wills 4«^Under- 
ftandings as imaginable Parts^ by reafon of the Jpecial Unity and In- 

. divifibility of her (ub fiance. 6. Several Infiances of the fuzskdnef 
of Fhanfy in the frm conclufions of Senfe^ and of Reason. 7. The an- 
conceivablenef of the manner of that frong ttnion fame parts of the Mat- 
ter have one with another. 8. what is meant by Hylopathy, and how 
a Spirit, though not impenetrable ^ may be the Impellent of ^Mzttcr. 
9. That the unexplicablenej? of a Spirit's moving Matter is no grea- 
ter argument againft the truth thereof^ then the unconceivablenef of that 
line that is produced by the Motion of a Glebe en a Plane is an argument 
againfl the Mobility thereof, i o. That the ftrength of this Uft Anfrver 
confifls in the Afjurance that there are fuch Phienomena in the World as 
utterly exceed the Powers of mere Matter j of which fever al Example^ 
are hinted out of the foregoing Treatife. 

I. THAT the Souls ofATen, theloweft dreg«ofall th:eintel]e(SfcaaI'C)r- 
"■• ders, Qiould be plung'd and puzzled in the more clofe and accurate 
Speculation of things 5/'/"r;r«4/ and intelleHual^ isbut rcafonable 5 eLpe- 
cially confidering that even Matter it felf , in which they tumble and 
wallow, which they feel with their hands and nfurp with all their Senfes^ 
if they once offer to contemplate it in an Intelledual and Rational manner j 
their Phanfies are fo clouded in this dark ftatc of incarceration in thefe 
earthly Bodies, that the i\r<>m» thereof feems unimaginable and comra- 
di(iiious, * as I have largely enough already infifted upon. ' Amdoti, 

But that the Notion of a Spirit, which feems fo to ohfcure the clearnefs ut^.!'^ ^' 
of the /li/f 4 of God, is no fuch inconliftent and unconceivfable Notion as 
fome would have it, Ibope Ifliall fnfficiently evince by aofwcring the 
(hrewdeft Objections that I think can be made againft it. 

2, Whereas* 



1^0 ^n Appendix to thforegotng Antidote. Chap. III. 

i. Whereas therefore we have defined a Spirit ( I mean chie^y a 
created one ) as well from thofe more abfolute powers of Self-contra^ion 
and diUtatien, as alfo from thofe reUtive faculties of Penetratin^^moxfirig 
Md altering ef the Mutter ', we will now fetdown the Objedions mac^ 
againft them both. 

And againft the firft it is objedled, That it is impoffible for the Mind 
of Man to imagine any Subftance having a power oi Self-diUtation and 
CetttraBionio be urjextended, and that Extenjion cannot be imagined 
Vfkhont diverftty of parts, nor diver fity of farts without a poftbilttyoi 
divifion or reparation of them j becaufc diver fity of parts in any Subftance 
fuppofes diver fity offubflances , and diverfity of[»bflances fuppofes inde- 
fendfincy of one another : from whence it will follow that Indiviftbility 
is incompetible to a Spirit^ which notwithftanding we have added in the 
Definition thereof. 

I confefs the Objc<Sfcion is very ingenious and fet on home j but withall 
conceive that the difficulty iseafily taken off, if we acknowledge fome 
fuch thing to be in the nature of a spirit as has been by thoufands 
acknowledged in the nature oi Intentional species. We will therefore 
rcprefent the property of a Spirit in this Symbole or Hieroglyphick. 

Suppofe a Point of light from which rays out a luminous Orb according 
to the known principles of o/'^/Vitj.- This Orb of light does very much 
xekmhle the nature of a spirit, which is diffus'd and extended, and yet 
indivifible. For wee'l fuppofe in this Spirit the Center of life to be indi- 
vifible, and yet to diffufe it felf by a kind of circumfcrib'd Omniprefeney, 
as the Foint of light is difcernible in every point of the Lummous Sphere. 
And yet fuppofing that Central lucid Point indivifible, there is nothing 
divifible in all that Sphere of light. For it is ridiculous to think by any 
Engine or Art whatfoever to feparate the luminous rays from the fliining 
Center , and keep them apart by themfelves ; as any man will acknow- 
ledge that does but carefully confidcr the nature of the thing we 
ipeak of. 

Now there is no difficulty to imagine fuch an or^ as this a 5»A/?4»ftf 
as well as a ^ality. And indeed this Sphere of light it felf, it not mhe- 
ring in any Subje<a in the fpace it occupies , looks far more like a Sub- 
ftance then any Accident. And what we fancie unadvifedly to befal Light 
and Colours, that any point of them will thus ray orbicularly , is more 
rationally to be admitted in spiritual fubftances, whofe central effence 
fpreads out into a Secondary fubftance, as the luminous rays are conceiv'd 
to ftioot out from a lucid Point. From whence we are enabled to return 
an Anfwcr to the grcateft difficulty in the foregoing Objecftion, viz. 
That the conceived parts in a Spirit have an infeparable dependence upon 
the central Effence thereof, from which they flow , and m which they 
are radically contained ; and therefore though there be an Extenfion of 
this whole fubftantial power , yet one part is not feparable or difcerpible 
from another, but the mxxic S\x\>^;L[ice,zswt\\ Secondary ^% Primary ot 
Central, is indivifible^ 

3. But let us again caft our eye upon this lucid Point and radiant or^ 
we have made afe of) It is manifeft that thofe rays that are hindred from 

(hooting 



C H A p . 1 1 1. A71 Appendix to the foegoing Antidote. 151 

{hooting out fo far as they would, need not loofe their virtue or Being, bUc 
onely be reflcifted back toward the Ihining Center ; and the obftade 
being removed, they may (hoot out to their full length again: fo that 
there is no generation oia new ray, but an emiiTion of what was adually 
before. Whereby we are well fmnilh'd with an Anfwer to a further OUn. 
je6lion, that would infinuate that this Emanation or Efflux of the Secon^ 
d/irj Subfianee from the Central is Great ion properly fo called, which is 
deemed mcompetible to any creature. .jna:'.; 

But we anfwer, that both tht Central and Secondary Subftance of a 
Spirit svexc created at once by God, and that thefe free adive Spirits have 
onely a power in them of contracting their vital rays and dilating of 
them, not of annihilating or creating of them : For we alfo added in the 
'Dei\nitiono( a Spirit, Self-penetration, or the running of one part into 
another, if we may call thsm parts. And this Anfwer I hold fo fatisfadto- 
ry, that I think it needlefs to alledge the oipimon oi Dttrandtts ^ who con- 
tends that Creation is not mcompetible unto a creature, provided that ic 
be acknowledged to be done by virtue of donation from the firft Creator, 
and in an inevitable obfervancc to his Laws. We might alfo further 
fcruple whether any Emanation may be properly call'd Creation ^ but 
enough has been already faid to fatisfie this Objedion. 

4. But we are further yet urged concerning this Self-contraCtion and 
dilatation •, for it is demanded why the Soul of Man, which we acknow- 
ledge a 5/>/r/f, does notcontrad it felfor withdraw it felffrom thofe parts 
which are pained, or why Ihe does not dilate her felf beyond the bounds 
of the Bodj. To which isanfwered. That the Plantal faculty of the Soul, 
whereby flie is unitable to this terreftrial Body, is not arbitrarious, but 
fatal or natural 5 which union canhot be diffolvcd unlefs the bond of Life 
be loofened, and that vital congruity ( which is in the Body, and does 
neceffarily hold the Soul there ) be either for., a time hindved or utterly 
deftroy'd. .,. • . :-j.;iol 

5. The laft Objedlion againft the Self-estenfton of a Spirit is. That IZTIhyTftht 
there will be as many WiUs and Under/landings as Parts. But I have, in soui. Book 1. 
that Symbolical reprefentation I have made ufeof, fo reprefented the f^^Pgi^J-'^^j- 
Extenfion oia Spirit, that it is alfo acknowledged W/V//?^/? 5 whereby j°chap!j.'f°ao 
the Objedion is no fooner propounded then anfwered , that engine lying 3, 4- 

in readinefs to receive all fuch affaults. See alfo this 

6. Now for the Objedions made againft the Relative faculties of a foS'^^Tc- 
Spirit, to wir, The power of penetrating, moving and altering the Matter 5 

there is mainly this one. That Matter cannot be altered but by Motion^ 
nor Motion be communicated but by Impulfe, nor Impulfe without Im- 
penetrability in the Impulfor , and that therefore how a Spirit fhould 
move Matter which does penetrate it, is not to be imagined. 

But I anfwer, firft, what our Imagination is baffled in, either oar out- 
ward Senfes or inward Reafon often prove to be true. As for example, 
our Reafon attending to the nature of an exad Globe and Plane, will Qn- 
doubtedly pronounce that they will touch in a point, and that they may 
be moved one upon another : But our hnaginatton cannot but make this 
exception, That the Globe thus drawn upon the F/^w^ defcribes zline 

O which 



jtz An Appendix to the foregoing Antidote. Chap. III. 



which muft neceffarily confift oifoints^ point perpetually following point- 
Book i.chap.4. in the whole dcfcription ; which how monftrous it is to be admitted, I 
feft. r. ' ' ' have already intimated in the foregoing Difcourfe. 

So Yiktviiittht Angle of Cont alt included betwixt the i'm/'^^rjf and a 
Perpendicular falling on the end o( the Diameter of a Circle, Geometri- 
cians demonftrateby Reafon to belefs then any acute Angle whatfoever, 
infomuch that a line cannot fill betwixt the Periphery and the Perpen- 
dicular : whence the Phanfy cannot but imagine this Angle to be indivi- 
fible 5 which is a perfed contradiftion , and againft the definition of an 
Angle, which is not the coincidence but the inclination of two lines. Be- 
fideSj a lefTer Circle infcrib'd in a greater, fo that it touches in one point, 
through which let there be drawn the common Diameter of them both, 
and then let fall a Perpendicular on that end of the Diameter where the 
Circles touch •, it will be evident that one Angle of Contaff is bigger 
then the other, when yet they are both indivifible, as was acknowledged 
by our Imagination before: So that one and the fame Angle will be both 
divifible and indivifible, which is again a plain contradidion. 

And as Imagination is puzzled in things we are fure of by Reafon^ fo is 
italfoin things we arc certain of by Senfe-, for who can imagine how it 
comes about that we fee our image bchinde the Looking-glafs:' for it is 
more eafie to fancy that we (hould deprehend our faces either in the very 
furface of the glafs, orelfe in the place where they are : For if the re- 
flededrayes might ferve the turn, thenweftiouldfindethediftanceof 
our image no greater then that of the glafs 5 but if we be affeded alfo by 
the dired rayes, methinks we (hould be led by them to the firft place 
whence they came, and finde our faces in that reall fituation they are. 

7. But to inftance in things that will come more near to our purpofe. 
We fee in fome kindes of Matter almoft an invincible union of parts, as 
in Steel, Adamant, and the like ; what is it that holds them fo faft to- 
gether < If you'l fay, fome inward Subftantial form 5 we have what we 
look'd for, a Subftancediftin(5l from the Matter. If you fay it is the qua- 
lity of Hardnefs in the Matter that makes it thus hard 5 that is no more 
then to fay, it is fo becaufe it is fo. If you fay it is a more perfcd reft of 
parts one by another then there is in other Matter ; if that be true, it is 
yet a thing utterly unimaginable : as for example, That upon Matter 
exadly plain, more plain and folid then a Table of Marble, if a man laid a 
little Cul>e upon it of like plainnefs and folidity, that this Cuhe by mere 
immediate touching of the Table (hould have as firm union therewith as 
the parts of the Cuhe have one with another, is a thing that the Phanfy 
of man cannot tell how to admit. For fuppofe at firft you drew along 
this CuU on the Table, as it would eafily goe, both furfaces being fo 
exadly fmooth, and that then you left drawing of it-, that thefe two 
fraooth bodies fliould prefently ftick fo faft together that a Hammer and 
a Chiefill would fcarce fever them, is a thing utterly unimaginable. 

Wherefore the «»/o» betwixt the Parts of the Matter being fo ftrong, 
and yet fo unimaginable how it comes to pafs to be fo, why fhould we not 
admit as ftrong or ftronger union betwixt a Spirit and a Body, though our 
Phanfy fuggeft it will pafs through, as well as it does that fmooth bodies 

will 



Chap, III. An Appendix to the foregoing Antidote. 1^2 



will ever lie loofe, unlefs there be fome cement to hold them together ^ 
And this «»/<?» once admitted, Mstion^ -^ifivity and Jgitation being Co 
eafie and prone a conception of the property of a Spint, it will as eafily 
and naturally follow that it does move or agitate the Matter it is thus 
united to. 

8. But again to anfwer more clofely, I fay, this prefent Obje(5i:ion is 
nothing elfc but a Sophifm oi the Pbanfy, conceiving 3. Spirit as a Body 
going through fome pervious hole or pafTage too wide and patent for it, 
in which therefore it cannot flick or be firmly fettled in it. To which 
Imagination we will oppofe, that though Spirits do penetrate Bodies^ yet 
they are not fuch thin and lank things that they muft of necefficy run 
through them, or be unable to take hold of them, or be united with 
them, but that they may fill up the capacity of a Body penetrable by 
Spirits : which penetrability of a Body or Matter when it is fatiated or 
fiU'd, that Spirit that thus fills it is more flrongly riveted in, or united 
with the Body or Matter , then one part of the Matter can be with 
another. 

And therefore we will acknowledge one fpeciall faculty of a spirit^ 
Vi\(\ch.d.ite'c penetration ii doth either naturally or arbitrarioully exert, 
which is this, to fill the Receptivity or Capacity of a Body or Matter fo 
far forth as it is capable or receptive of a Soul or Spirit. 

And this affedion of a Spirit we will make bold to call, for more com- 
pendioufnefs, by one Greek term vKoira^a.' which, that there may be no 
fufpicion of any fraud or affedled foolery m words, we will as plainly as 
we can define thus, A potverina Spirit of offering fo near to a corporeal 
emanation from the Center of life^ that it will fo perfectly f II therecepti^ 
vity of Matter into which it hm penetrated^ that it is very difficult or im- 
fo^iblefor any other Spirit to pojj'ef the fame ^ and therefore of becoming 
hereby fo frmly and clofely united to a Body, as both to aCfuate and to be 
acted upon, to affeCl and be affeBed thereby. 

And now let us appeal to Imagination her felf, \i Matter does not fit as 
clofe, nay clofer, to a Spirit then any one part of Matter can do to 
another : For here union pervades through all, but there conjunction is 
onely in a common Superficies, as isufiially fancied and acknowledged. 
And this HylopathU which we thus fuppofe in a finite Spirit or Soul, I 
further adde, may well anfwer in Analogy to that power of creating 
Matter which is necefiarily included in the idea of God. 

9. But laftly, if the manner how a Spirit ads upon a Body^ or is afFeded 
h-^^Body^ feems fo intricate that it muft be given up for inexplicable ; 
yet as the mobility of an exad Globe upon a Tlane is admitted as an evi- 
dent and undeniable property thereof by our Under panding^ though 
we cannot imagine how it always touching in a point ihould by its motion 
defcribe a continued line^ ( and the like may be urged from the. other 
following inftances of Intricacy and perplexed nefs : ) fo fuppofing fuch 
manifeft operations in Nature,that Beafonzin demonftrate not to be from 
x^e Matter \x. felf, we muff acknowledge there is fome other Subftance 
befides the Matter that adls in it and upon it, which is Spiritual^ though 
we know not how Motion can be communicated to Matter from a Spirit. 

O 2 10. And 



1^4 '^'^ Jppendix to the foregoing Antidote. Chap. I If. 

10. And the ftrengch of this our third and laft Anfwer confifts in this, 
that there are indeed feveral fuch operations apparently tranfcending 
the power of Matter , of which we will onely here briefly repeat the 
heads, having more fully difcourfed of them in the foregoing Treatife. 

And firft, I inftance in what is more general, and acknowledged by 
Des-Cartes himfelf, who yet has entituled the Laws oi Matter to the 
higheft Effefts that ever any Man could rationally do : and 'tis this 5 
That that Matter out of which all things are, is of it felf uniform and of 
onekinde. From whence I infer, that ofit felf therefore it all either rejls 
or moves, Ific^/^r^/?, there is fomething belides Matter that movesit^ 
whichneceflarilyisa Spirit : If it a/l move, there could not be poflibly 
the coaUtion of any thing, but every imaginable particle would be ac"lually 
loofe from another. Wherefore there is required a Subftance befides 
Matter that mufl binde what we finde fix'd and bound. 

The fecond Inftance is in that admirable Wifdom difcoverable in all 
the works of Nature, which I have largely inlifted on in my Second 
Book, which do raanifeftly evince that all things are contriv'd by dtrvife 
Principle: But who but a fool will fay that t\\ii Matter is rv/fe, and yet 
notwithftanding out of the putrefied parts even of the Earth ic felf, as 
alfo out of the drops of dew, rotten pieces of wood, and fucfi like geer, 
the bodies of Animals do arife fo artificially and exquifitely well framed, 
that the Reafon of Man cannot contemplate tliem but with the greateft 
pleafure and admiration :" 

Thirdly, Thofe many and undeniable Stories oi Apparitions do clearly 
evince, that anUnderftanding lodges infundry Aiery bodies, whenitis 
utterly impoilible that Aire ihould be fo arbicrarioufly changed into 
(hapes, and yet held together as an aduated vehicle of life, if there were 
not fomething befides the Aire it felf that did thus pofleC it and mode- 
rate it, and could dilate, contrad, and guide it as it pleafed ; otherwife ic 
would be no better figured nor more fteddily kept together then the fume 
of Tobacco or the reek of Chimneys. 

Fourthly and laftly, It is manifeft that that which in us under (iands^ 
remembers and perceives, is that which wo-u^i our bodies, and that thofe 
Cognofcitive Faculties can be no operation of the bare Matter. From 
whence it is evident that there is in our Bodies an Intelleciiial fpirit that 
moves them as ic pleafes-, as I have largely enough prov'd in the laft 
Chapter of the Firft Book of my Antidote^ andfliiU yet further confirm 
when we come to the Objedlions made againft it. 



CHAP. 



Chap. IV. JnJppendix to the foregoing Antidote. tt^ii 



C H A P. I V. 

1. 'That Exiftence is a Perfc<5lion, 'verified from vulgar Infiances. 2. Tnr- 
ther froved frem Metaphyfical Principles. 3. Jn Jppeal to ordinary 
Reafon. 4. 'that at leap NeceflTary Exiftence is a Perfedion, if hare 

' Exiftence ^f «<;f. 5. AnlUuflrationofthatUflConclufon, 

I. T^O avoid the NeceHity and Evidence of our Demonftiation of the 
-*- Exiflence of God drawn from the infeparable connexion of the 
Notion thereof with his idea (we nrg'mg That neceffary Exifience muji 
fjeeds he included in the Idei of a Being abfolutely Perfe^) there are fome 
that ftick not to affirm that Exiftence is no Term of intrinfecal TerfeBion 
to any thing. For, fay they, imagine two pieces of Gold equal in weight, 
purity and all other refpeds, but onely duration or neceffity of Exi- 
Hence ; we cannot juftly, without being humourfome or phanfiful , at- 
tribute preeminence to one more then to the other. To which I an- 
fwer. That as two pieces of Gold are better then one, {o one piece of 
Gold that will Lift twice as long as another is twice as good as the other, 
or at leaft much better then the other 5 which I think is fo evident that 
it wants no further proof. 

But further, that we may not onely apply our felves to anfwer Ob- 
jeftions, but abfolutely to ratifie the prefent Truth, That Exiftence is a, 
Perfe£iion : Firft, it is palpably plain, according to that fenfible Apho- 
rifm of Solomon, Better is a living Dog then a dead Lion, 

2. But then again to argue more generally. The Metaphyficians, as kh 
very well known, look upon Exiflence as the formal and adual part of a 
Being ^ and Forni or Ad is acknowledged the more noble and perfed 
Principle in every Eftence-, and therefore if they can be diftinguiftied in 
God, is fo there alfo : if they cannot, then it is thereby confcft, that we 
cannot think of the idea of God but it immediately informs us that he 
doth Exifl. And I recommend it to the inquiry of the Hebrew Criticks, 
whether mm, from whence is mn^ , does not rather fignifie £a:/- 
flence then Effence. 

5. Thirdly, let the Metaphyficians conclude what they pleafe, it is evi- 
dent to ordinary Rcafdn, that if there be one conception better then an- 
other, that implies no imperfedion in it, it muft be caft upon what is 
moftperfed: bni Exiflence is better then non-exiftence, and implies 
noimperfedion in it •, therefore it muft be caft upon an Idea of a Being 
dthfolutely PerfeB. 

4. But fourthly and laftly, Though it were poifible to cavil at the 
fingle Notion of £;<:;)? f»ff, that it neither argued Perfe£iion nor Imper- 
feBion, norbelong'd to either •, yet there can be no fhew of exception 
againft the highcft and moft perfed manner of exifting, but that that is 
naturally and undeniably included in the Idea of a Being abfolutely PerfeB % 
and that thereforewedobut rightfully contend that necefjary .Exifience 
is iefeparably contained in the notion of God, 

03 5- For 



J ^(5 An Appendix to the foregoing Antidote. Chap. V. 

5, For as for example , while it is confeft that Matter is finite and 
cannot be otherwife, for a Body to be y?^«rf^ implies neither Perfedion 
nor Imperfeaion, but is a natural and neceffary affedion thereof, yet to 
be erdinatel) fgffred, is an undoubted Perfection of a Body •• fo in like 
manner, though it were confefTed that mere Exiftence is neither Per- 
feftion nor Imperfedion, yet fo noble a Mode thexeoizsnece^mlyto 
JEAr//?,muft without all tergiverfation be acknowledged a notion of Pfr/<r- 
aionl and therefore to accrew aaturally to the Idea, of a Being abfo- 
lutely perfeft. 



C H A P. V. 

I. That there U a vafl difference hetwixt arguirfg from forced Figments or 
'fancies and from the natural Ideas of our own Minds. 2. That the 
Idea of A Being abfolutely Evil does not imply necejfary Exiftence , whe- 
ther itfignife a Being abfolutely Imperfeft, 5. or abfolutely Wicked, 
4. Or abfolutely Mifcrable , 5 . Or abfolutely Mifchicvous. 6, That if 
by a Being abfolutely Mifchievous were meant onely the Infinite power 
$f doing hurt .f this is God^whofe ahfolute Goodnef prevents the executi- 
on thereof, 7. That the right Method ofufingour Reafon is to proceed 
from what is plain andunfuJpe£tedto what is more ohfcure andfujficahle. 
8. That according to this Method, heing ajjured frfi of the Exiftence of 
a Being abfolutely Perfedl from his Idea , we are therewithall inahled 
to return anfwer., that Impof^ibiltty of Exigence belongs to a Being either 
abfolutely Miferable or abfolutely Mifchievous. 9. That the Pha2no- 
mena of the World further prove the impofihility of the Exiftence of a 
Being abfolutely Miichievous. 10. And that the Counfels and Works 
of God are not to be meafuredby the vain Opinions of Men, 

I . A S for thofe that admit neceffary Exiftence to be included in the Idea 
**' oi z Being abfolutely Perfeff., but would ftiew that our Inference 
from thence, viz. That this perfeit Being doth Exift, is falfc and fophi- 
ftical, becaufe neceffary Exiftence is contained in the Idea of a Being ab- 
folutely Evil, which notwithftanding we will not admit to Ext [I ( for, fay 
they, that which is abfolutely Evil is immutably and ever unavoidably 
fuch, and cannot but be fo, and therefore it cannot but Exill, and ever 
has Exifted : ) To thefe wc anfwer. That we (hall eafily difcover the 
grand difference betwixt fuch arbitrarious and forced Figments and fan- 
cies as thefe, and the naturalland confiftent ide^s of our own Mind, if 
we look more carefully and curioufly into the Nature of what thefe Ob- 
jedors have ventured to utter, and fift out what either themfelves mean, 
or what muft neceflarily be underftood by this Idea of a Being abfolutely 
Evil ; which they have thus forged. 

2. By the/ii^f4ofa Being abfolutely Evil muft be meant either the 
Idea of a Being abfolutely Imfetfe£i^ or abfolutely Wicked, or abfolutely 
Miferable, or abfolutely Mifchievous. 

Now xheldea ot what is abfolutely ImferfeSt removes from it what- 
ever 



Chap. V. 4n Appendix to the foregoing Jnttdote. i^y 

ever founds Pfr/>(I?/tf» ? as if all Perfednefs were looo, then this I^^ea 
removes from this ahfeltite imperfdi every unite of thefe looo, allowing 
not fo much as an unite or fradion of an unite, no not the poffibility of 
them, towhatis thus4^/<^/«^(r/y imfirfeB. So that what is abfolutely 
imperfe^ is irapoflible to Exifi. But fjece([ary Exiflence is a Term of 
Perfecfitn^ as was plainly demonftrated before. 

3. 'Xhtldea of a ^in^ dbfoltttelj wicked removes from it all manner 
«of Goodnefs, Equity, Decorum, Righteoufnefs •, and implies a firm and 
immutable averfation of the Will from all thefe, and a fettled and un- 
changeable purpofe of doing things wickedly : but intimates nothing 
either of the Necefity or Continge»cy of the Exiftetice of the Subftance of 
this Beiog ; that being neither here nor there to the moral deformity 
thereof, as is evidently plain at fir ft fight. 

4. Ihe idea oi a Being ahjolttiely Miferahle is the /<^f<? of a Being that 
fuftaiflS the fuUeft and compleatefl torments that are conceiveable; and 
this mufl be in a knowing, paflive, and reflexive Subjedl. Now, I fay, 
this torture arifing partly from the fenfe of prefent fmart , and partly out 
of reflexion of what it has fuffered, and a full belief that itfliall fuffer 
thus eternally; this mferahle Beifig^ though but a Creature, is as per- 
fe(5Hy tormented as it could pofTibly be if it necefTanly exifted of it felf. 
For ifitwei-e always, though but contingently and dependently of ano- 
ther, the torture is equally perfed ; and therefore neceffarj Exigence 
\$ not included in the idc* thereof. 

Again, the Objedor is to prove that a Being wholly Immaterial can 
fuffer any torture : which till he do, it fecming more reafonable that it 
cannot, I fliall flatly deny that it can 5 and therefore do afTert, that a 
tortarablc Being is a Spirit incorporate •, and affirm' alfo, as a thing moft 
rational , that this Spirit , if very great pain was upon ir , fuch as that it 
were better for him not to be at all then to be in it, that anguifh by con- 
tinuaoce would be foincreafed, (pain infinitely overpowering the vital 
vigour, and overpoifing the contents of life and fenfe ) that it would die 
to the Body in which it is thus tormented. But if it benot in fo ilia 
plight as to change its ftateof conjundion, but that the torture proves 
tolerable 5 then necelfary Exifience would not be its mifery, but fome 
part of happinefs : fo that there can be no fuch thing as a Being ahfelutely 
Miferahle in the world. For Mifery rack'd up to the higheft would make 
the thing ceafe to be. As a man cannot fay an nhfolute hig Triangle ; for 
a Circle will be always bigger : or rather no Figure can be ahfolutely 
^'ii becaufe the nature of it is to be limited. 

Thirdly, The idea of a Being ahfolutely VerfeB is compos'd oi Notions 
of the (aine denomination, all of them ofthemfelves founding abfoiute 
Perfedion 5 but the idea of a Being ahfolutely Miferahle is not compiled 
of Notions that found abfoiute Mifery of themielves. For what Milery, 
Iwt rather good, is there in necejfary Exiflence ? Wherefore if we lliould 
contend that an inference from (htldea of a thing to its nece(faryExiftence 
is oncly warrantable there where the Idea confifts of Notions of one 
denomination, the Objedor is to take off the diftindion. 

Oi', to fpeak more plainly , Abfolutely nccejjary Exiftence and Self- 

O 4 exiflence 



J ^3 An Appendix to the foregoing Antidote. Chap, V. 

^ exiftence is one and the fame Notion : But Self-exiftcnce is the moft 
high and perfed mode of Exijlcnce that is conceivable , and therefore 
proper to what is moft ahfolutely PerfeB. Wherefore to tranfplant S elf- 
ex tjfe nee to fo pitiful an idea as the idea of a Being ahfolutely Miferable^ 
is asabfonous and prodigious as to clap the head of a Lion to the body 
of a Snail. Nay, indeed, it feems more contradidtious, that being but the 
mifplacing of Body and Figure, but this the implantation of an inward 
Property into a wrong Sobjed •, nay infinitely contrary properties in 
the fame Sabjedl. 

5. Fourthly and laftly, As for a Being ahfolutely Mifchievous^ it feems 
indeed to include nect^ary and unavoidable Exiflence as well as Ommpo- 
tency and ownifciency^ or elfe this Soveraign Mifchief is not fo full and 
abfolute as our apprehenfion can conceive. Thefe added to a perem- 
ptory and immutable defire or will of doing all mifchief pollible for Mif- 
chief fake, do fully complete the Notion of ihxs abfolute Mifchievous 

Being. 

But how fpurious and unnatural this Idea is, is evident in that it does 
again forcedly tie together Notions of a quite contraiy nature, the grea- 
teft Imperfedion with the higheft Perfedions, joyning the incommuni- 
cable Attributes of God with that which is haply worfe then we can de- 
monftratetobein any Devil; nay fuch as feem a contradidion in any 
Subjeft whatfoever. ' - ^ - ' " 

Wherefore, as I intimated before, if any man pretend our Argument 
to be a Sophifm , and in imitating it would difcover the fallacy in fome 
other Matter, he is exaftly to obferve the Laws thereof in his imitation, 
and conftitute an idea of Notions that agree with the fame Title, as they 
exquilitely do in the idea of a Being ahfolutely Perfect ; for there is no no- 
tion there but what founds highefl PerfeBion. 

But in this idea of a Being ahfolutely Mifchievous there is nothing that 
of its own nature fignifies mifchief, but that wicked and malicious defire 
of doing mifchief merely for mifchiefs fake. Which is a degree of Imper- 
fedioniunk into the borders of Inconfiftency and Contradidion. But 
yet to be able accurately to deflroy all good whatfoever, implies again 
an Omnipotency in Power, and an Omnifcieucy. But what is omnipotently 
and abfolutely mifchievous, muft alfo deftroy it felf^ as an.infinitely- 
big Triangle implies no Triangle at all. So that this idea is not free 
from the intanglement of multifarious Contradidions in the conception 
thereof. 

6, Bvitiihy z'Being ahfolutely Mifchie'vous were meitiZ, a Being that 
has the power and skill of doing all mifchief imaginable, and indeed far 
above all the Imagination and Conceit of man, and that fo effedually and 
univerfally that nothing poffibly can prevent him ', this is indeed the 
Eternal God, who is necelfarily of himfelf, and prevents all things, and 
can be limited in his adions by none but by himfelf: but he being that 
abfolute and immutable Good^ and full and pure Perfection, he cannot 
but include in his idea that precious Attribute of Benignity ; and there- 
fore ading according to his entire Nature, he is not one'y Good himfelf, 
but, by the prerogative of his own Being, keeps out fuch mifchic'vous So- 

veraignties 



Chap. V. An Appendix to the foregoing Antidote. l rh 

'verai?nties as have been here pleaded for, from ever having any Exiftence 
in the world. 

7. Wherefore to bring our Anfwer to a head, I fay, we are to ufe that 
natural mechod in this Speculation that men that know the ufe of their 
Faculties obferve in all others,^'/^.. to aflent to what is moft fimple, eafie 
and plain firft, and ofwhichtherecan be no doubt but that the Notion is 
congruous and confiftent; and fuch is the idea. oi^. Being abfolutelj PerfeB^ 
no arbitrarious or fortuitous figment, or forced compilement of Notions 
that Jarre one with another, or may be juftly fufpefted, if not demonftra- 
ted, to be incoherent and repugnant j fuch as for example would be a 
walkingTree^ or Oinwtelligent Stone^ or the like: but fuch as wherein 
the Notions naturally and necelTarily com.e together to compleat the 
conception of fome one fingle Title, as being homogeneal and effential 
thereunto. 

8. And then what I contend for is this. That attending to this Natural 
iden of God, or a Being abfohtely ferfeB^ we unavoidably difcover the 
necefCty oiaBual Exijience^ as infeparable from him, it being necelTarily 
included in this Idea oiabfolute PerfeBion : which is ftill more undenia- 
bly fet on in the laft pufh of ray Argument, where I urge that either //»- 
fcifihility^ Contingency, or Necefity of aBual Exiftence muft needs belong 
to a Being abfolutely PerfeB •, but not Impofibility nor Contingency, 
therefore Necefity of aBual Exiftence. 

And therefore being fo well fecured of this Truth, I require the Ob- 
jector to bring up his Argument to this laft and cleareft frame , and let 
Jiim alfo urge that either Imfof?ibility, Contingency.^ or Necefity of aBual 
Exifienee^ belongs either to a Being abfolutely Miferable or abfolutely 
Mifchie-vous 5 and I (hall confidently anfwer, Impefibility of Exiftence, 
and give him a further Reafon , befides what I intimated before of the 
incongruity of the Notions themfelves, that it is alfo repugnant with the 
Exifience of God J whom, without any ruborfcruple, attending to the 
natural and undiftorted fuggcftions of our own Faculties, we have already 
demonftrated to exij}, 

9. And ftill to make our Anfwer more certain concerning a Being ab- 
folutely Mifchie'voui^ it is moft evident He is nor, and therefore fith he 
muft be of himfelf if he be at all, it is impolTible he ftiould be : And that 
he is not, is plain, becaufe things would then be infinitely worfe then 
they are, or not at all 5 whenas I dare fay they are now as well as it is fie 
or pofliblefor them to be, if we had but the wifdome to conceive or com- 
prehend the whole counfel and purpofe of Providence.^ and knew clearly 
and particularly what is part and what is to come. 

10. But if we take up, out of our ownblindnefs or ralhnefs, Principles 
concerning the Providence of God that are inconfiftent with his Idea ( fuch 
as the Ptolemaical Syfteme of the Heavens, which ( as fome fay) jlphonfe 
looked upon ( though others tell the ftory of the mifplacement of certain 
Mountains on the Earth ) as fo perplex'd a Bungle, that tranfported with 
zeal againft that fond Hypothefis, he did fcoffingly and audacioufly pro- 
fefsjthatifhehad ftood by whilft God made the World , he could have 
direfted the Frame of it better ) we ftiall indeed then have occafion to 

quarrellj 



1 5o An Appendix to the foregoing Antidote - Chap. VI. 



quarrell, but not with either the Counfels or Works of God, but rather 
with the Opinions of ignorant and miftaken men. 



CHAP. VI. 

I , that thefenfe of his Argument from the Idea of God in the firfi poflure, 
is not fmply That the Idea is true , and if Cod were , hii Extfience were 
neceffary ; but That this Idea being true does exhthite to our Minde an 
abfolute neceffary Exiftence as belonging to Him. 2. That the Idea ef 
the God ef the Manichees dees not include in it neceffary exiftence. 
3. That to fay that necefjary Exiftence included in the Idea of a Being 
abfolutely perfed is but conditional^ is a Contradi£fion. 4. Thefecohd 

. fofitire of his Argument made good^ and that by virtue of the form there- 
of the Exifience of the Manichean God is net concludtble. 5 . The invin- 
cible Evidence of the third pojiure of his Argument in the judgement of 
his Antagenifi himfelf. 6. Thatthe force of his Argument in the fourth 
and laft pefture is not^ That we conceive the Id^z of Matter without ne- 
ceffary Exiftence •, but t hat ^ look ai near as we can, we finde no neceffary 
exifience included therein^ as we do in the Idea of God. 7. That the 
Faculties of our Minde ^ to which he perpetually appeals^ are tobefuppo- 
fedy not proved to be true. 

I . \ ND now having thus clearly fatisfied the Objeflion taken from the 
•**■ Idea of a Being abfolutely Evil,\t will be eafie to turn back the edge 
of any Argument of the like nature , be it never fo skilfully & cunningly 
direcSled againft us. As that which I had from an ingenious hand, which 
becaufe it feems very witty to me as well as invincible to the Obje(aor, 
I ftiall propound it in his own words ^ the tenour whereof runs thus : 

if a man may have a true Idea or Notion of that which is not, yea and of 
that which is not and yet would neceffarily be if it were, then your Argument 
for the Exiftence of God^from neceffary Exiftence being comprehended in his 
Idea or Notion, is nnconcluding. How you can deny this Argument, I cannot 
pofibly conceive, thefubftance efyour frft Argument from the Idea of God 
being contained therein in thefrft pofture of it. 

But a man may have a true Notion of that which is not, yea and of that 
which is not and yet would neceffarily be if it were •, as for inftance, of the 
EvilGodoftheMznichets. 

But I anfwer britfly to the Propofition thus, That it does not reach 
our Cafe: becaufe we argue God does exijft, not becaufe the /^f 4 of him 
is true, and if he did exift he would necefTarily exift -, for conditional ne- 
Jntidotcv.oo^ ceflary Ex.ftence, as being lefs pevk^t then abfolute neceffary Exiftence, 
i,ch.8.fcd.i,2. cannot belong to a ^f/«^ abfolutely Perfed; : but becaufe this tmeldea, 
without any //or And, does fuggeft to our Natural Faculties, That 
neceffary Exiftence being involved in his idea alone, the like not happening 
in any other /^frfbefide, without any more a- do, he doch of himfelf ab- 
folutely and really exifl. 

To 



Chap. VI. An Appendix fo the f ongoing Antidote. i^| 



To the Aflumptioa I anfwer, That ih^MankheesQod^ if he could 
exift at all, would fo do neceflarily, and my xea|^ft i^,^tifaufeGod 
would never create fo foul a Monfter. ' '/y. 

2. Butifyouftill urge that the /</f4 of this £w7gW of the M^mi/ees 
includes neceffary Exifience in it, it being the Notion of a God, and yet he 
is not exiftent •, and that therefore the true God cannot be proyed to ' 
exift, becaufc neceffarj Exifience is involved in his ide^ ■ I further anfwer, 
That the Notion of the Manichees God does not nnaraUy include 
neceJJ'ary Exifience in it, becaufe it is not the Notion of a Being abfolutely 
terfeBt, and that the Notionof^^f-y/VGi^i^is a mere forced or fortui- 
tous Figment, and no better fenfe then a Wooden Cod, whofe Ids a implies 
not»^f(?/4ryJ5A://?f««, but an impofTibility thereof. !.„,.,,„' 

5, But the Obje(5tor proceeds, and we muft attend his motions 5 onely 
before he comes to the fecondpofture of our Argument, he takes notice ^""'^orp. Book 
of my charging of all thofe with felf-contradi(ition that acknowledge that '■''''p-^ ^'='^J- 
tteceffary Exifience is contained in the /<^^4of God , or a Being abfolutelj 
lerfeEl^ and that thereby is fignified that neceff'ary Exifience belongs unto 
him, and yet unfay it again, by adding, // he do at all exift. But I anlwer, 
my charge is true : For to (ay, necejfary Exifience belongs to a Being, 
which we notwithftanding profefs may not be for all that, is to admit a 
contradidlion j for thus the fame thing by our Faculties is acknowledged 
both necejfary and contingent , that is, that it cannot but be , and yet tnac 
it may not be 5 which if it be not a Contradidion in this cafe, I know 
not what is : for no lefs then abfolutely neceflary Exiftence muft be com- 
prized in the idea of a Being abfolutely perfed. 

4. But the Argument will ftill appear more plain in the fecond po- ^w/4f(r,Boq'< 
ilure. For if there be any fraud or fallacy , it lies in this term , Necejfary^ i.chap.8.fea,4. 
which I have truly explain'd ( and it is not denied ) to fignifie nothing 

clfe but an infeparable connexion betwixt \.htSubje£i and the Pradicate, 
Wherefore Exiftence having an infeparable connexion with God, it mufl 
needs follow that this Axiom, God does Exift, is eternally and immutably 
true. But here to reply, ///if ^/WfAT/y?, istoinfinuatethat for all this he 
may not exift, which is to fay, that what is immutably true is not immu- | 
tably true ; which is a palpable contradidion. 

But the Objedlor here fiyes for aid to the God of the Manichees, defi- 
ring me to put the Manichean God in ftead of the God whofe Exifience 
I would prove, whereby I may difcern my own Sophifmc. Well, if it he 
not Idolatry, let us place him there •, but how fhi impiih he is and unfit tQ 
fill this place', you may underftand out of what I faid before. That the 
Af4»/V)&M»c;o^ does no more imply in the Notion thereof »fffj(f4ry Ext' 
fience then a Wooden God does, nay it rather implycs iwpffibility of t-xi- 
fience. For the Notion oiGodh the fame, that is, of a Beia^ abfolutely 
jPfr/(r^,whichmuft involve in it the mofl abfolute Goodneffe that may 
be. Now bring the Manichean God into fight, and let us view his inlcri- 
ption : He is an evil abfolutely good ^ which,as I faid before, is far worfe 
fenfe in my conceit then a Wooden God, and therefore Imfofiibiltty, and 
not Necefiity of Exiftence, is contained in his idea. 

5. The third pofturcofmy Argument is formidable even to the Ob- mUC^ 



j^2 An A^i^endix to the for egomg Antidote. Chap. VI. 

jeftor himfelf : for whereas I urge, That either Impophilny^ Contin- 
gency or Necefity ofAifual Exiflence belongs to a Being ahfolutely Per- 
fe^ he confefles here , that the Manichean God will fuccour him no 
longer •, but as a man left in diftrefs he complains, that it is an hard cafe, 
that we muft be put to prove the Exiftence of God impofTible, or elfe we 
muft b« forced to admit that he is. But afterwards being better advifed, - 
he takes notice that if he be not , it is impolfible for him to be ^ and 
therefore, fay I, it is but juft that we exped of him that will deny that he 
is, to prove his Being impoflible, cfpecially the force of our Argument fo 
neceffarily cafting him upon it. But in my conceit he had better fave his 
pains , then venture upon fo fruftraneous an undertaking : for he may 
remember that the idea, of this Being ahfolutely Perfe£i is fo fram'd, that 
in the judgement of any man that has the ufe of his Faculties, there is no 
inconfiftcncy nor incompoffibility therein, nor the leaft fhadow for fufpi- 
cion or fhynefs. And befides, fince impoflibility of exifting is the moft 
imperfe<Sl %i(jK that any Being can bear to Exiftence , it muft needs be ari 
outragious incongruity to attribute it to a Being ahfolutely Perfe^ , it fo 
naturally and undeniably belonging to a Being ahfolutely ImferfeB , as 
chap. J. feft. I- hath been noted before. 

Wherefore if either the doubting or obdurate Atheift will fay the Exi- 
ftence of God is impoflible, that will not argue any weaknefs or vanity 
in my Argument, but rafli boldnefsand blind irapudency in him that ftiall 
return fo irrational an Anfwer. 
i te Book ^' ^^^ ^^^ Objeftor has arrived now to the fourth and laft pofture of 
i.chap!8. feft. out Argumentation,of which he conceives this is the utmoft fumme,That 
6,7,8,9, 10, either there is a God, or Matter is of it felf ; but Matter is not of it felf, 
*'' hecdiukneceflary Exiflence is not included in the /d?f4 thereof. Againft 

which he alledges, that as thoufands have the Idea of a Triangle, and yet 
have not any knowledge of that property of having the three Angles 
equal to two right ones ^ fo a man may have the Idea of Matter^ and yet 
know nothing of the neceflity of its Exiftence, though it have that pro- 
perty in it. 

But I anfwer. This does not reach the force ofoor Argument 5 for 
look as curioufly and skilfully as you will into the Idea of Matter, and you 
can difcover no fuch property as necefity ofExifience therein. And then 
again, the weight of my reafoning lieth mainly in this, That necefTity of 
Self' exiftence being fo plainly and unavoidably difcoverable in the /</f;« 
of z Being ahfolutely PerfeB, but not at all difcernible in the Idea of 
Matter ; that we doe manifeft violence to our Faculties while we acknow- 
ledge 5f//-cx/y?f»cf in i\/4*?fr, no Faculty informing us fo, and deny it 
in God, the Idea of God fo confpicuoufly informing us that ncceffary 
5e//-fx//?fwc belongs unto him. So that all that I contend for is this, 
That he that denies'a God, runs counter to the light of his Natural Fa- 
culties, to which I perpetually appeal. 

7. But if you will ftill fay. It may be our Faculties are falfe 5 I fay (0 
too, that it might be fo if there were no God by whom we were made ; 
for then we were fuch as we finde our felves, and could feek no further, 
nor afTure our fclves bat that we might be of that nature, as to be then 

miftaken 



C H A P . V 1 1. Jn Appendix to the foregoing Antidote. 16^ 



miftaken moft when we think we are moft fure , and have ufed the grea- 
teft caution and circumfpeftion we could to avoid errour. But it is ftiffi- 
cient for us that we ask no more then what is granted to them that pre- 
tend to the moft undeniable Methods of Demonftration, and which (7f«)- 
wf/r;* her felf cannot prove, but fuppofcs ; to wit. That eur Faculties 
4re trne. 



CHAP. VII. 

I. 7hat that necefity of Bxiftence that feems td be included in the Idea of 
Space is but the fame that offers it fe If to our Mind in that more full and 
ferfe^IdeaofCod. 2, That there is the fame reafon of FAevnzi Dn- 
raxioa^rphefe immediate fubje^ is God, not Matter. 3. That Space is 
hut the fofibilitj of Matter^ meafurable onelj as fo manyfe'veralpofible 
Species of things are numerable. 4. That Diftance u no Phyfical af- 
fection of any thing, hut onely Notional. 5, That Diftance of Bodies is 
hut -privation ofta£{ual nnien, meafurable by parts , oi other Privations 
cf qualities bj degrees. 6. That if di(l ant Space after the removal of 
Natter be any real things it is that neceffary Being reprefented by the Idea 
of God, 7. That Self-Exiftence and Contingency are terms iaconfi- 
fient with one another. 

i.^^Thers there are that feem to come nearer the mark, while they 

^^ allcdge againft the fourth pofture of our Argument that necejfary '^'cht(,:a°i 
Exiflence is plainly involved in the idea of Matter. JFor, lay they, a man 
cannot poflibly but imagine a Space running out in infinitum every way, 
whether there be a God or no. And this space being extended thus , and 
meafurablehy ") ards, Poles, or the like, it muft needs be fomething, in 
that it is thus extended dnd meafurable ; for Non-entity can have no aife- 
ftionor property. And if it be an Entity , u-hat can it be but cor- 
poreal Matter ? 

But I anfwer, If there were no Matter, but the Immenfity of the Di-^ 
vine Eflence only, occupying all by his Ubiquity, that the Replication^ 
as Imayfofpeak, ofhisindivifiblefubftance, whereby he prefentshimfelf 
intirely every where, would be the Subjed of that DifFu(ion and Menfu- 
rability. And I adde further. That the perpetual obverfation of this in- 
finite Amplitude and Menfurability, which we cannot dilimagine in our 
Phanfiebut will neceflarily be, may be a more rude and obfcure Notion 
offered to our Mind of that necejjary and fe If exiflent Edence which the 
Idea of God does with greater fulnefs and diftin<itnefs reprefent to us. 
For it is plain that not fo much as our Imagination is engaged to an 
appropriation of this Idea oi Space tocorporeal Af4«fr, in that it does not 
naturally conceive any impenetrability or tangibility in the Notion there- 
of; and therefore it may as well belong to a Spirit as a Body. Whence, 
as I faid before, the Idea of God being fuch as it is, it wil! both juftly and 

P ncceftirily 



Eook 



1^4 ^n Appendix to the foregoing Antidote. Chap. VII. 



necefTarilycaftthisiuder notion of 5/>4<rf upon that Infinite and Eternal 
Spirit which is God. 

2. Now there is the fame reafon for Time ( by "time I mean Duration ) 
as for Space. For we cannot imagine but that there has been fuch a con- 
tinued J)«r4?/tf» as could have no beginning nor interruption. And any 
onewillfayjitisnon-fenfe that there fliould be fuch a neceilary dura- 
tion, when there is no reall Effence that muft of it felf thus be always, 
and for ever fo endure. What or who is it then that this eternal, unin- 
terrupted and never-fading duration muft belong to c No Philofopher 
can anfwer more appofitely then the holy Pfalmift, From e-verla/ling to 
everUfltng thou art God. Wherefore I fay that thofe unavoidable ima- 
ginations of the neceffity of 4» Jnfr^ite Space, as they call it, and Eternal 
duration ^zte no ^vook of a Self-exiftent Matter, but rather obfcure fub- 
indications of the necejfary Extftence of God. 

3. There is alfo another way of anfwering this Obje(5tion, which is this? 
Tha't this Imagination oi Space is not the imagination of any real thing, 
butonely of the large and immenfc capacity of the potentiality of the 
i»/4»fr, which we cannot free our Mindes from, but muft neceflarily ac- 
knowledge, that there is indeed fuch a pofTibility of Matter to be meafu- 
red upward, downward, every \NZ.y in infinitum, whether this corporeal 
j»/4«fr were adtually there 01 no-, and that though this potentiality of 
Matter or Space be raeafurable by furlongs, miles, or the like, that it im- 
plies no more any real EfTence 01 Being,thcn when a man recounts fo many 
orders or kindes of the Poftibilities of things, the compute or number of 
them will infer the reality of their Exiftence. 

4. But if they urge us further, That there will be a real diftance even 
in ^/'rfce devoid of Matter- as if, for Example, Three Balls of brafs or 
fteel were put together in this empty Space., it is utterly unimaginable but 
that there fhould be a Triangular diftance in the midfl of them : it may 
beanfwered. That Diftance is no real or Phyfical property of a thing, 
but onely notional ^ becaufe more or lefs of it may accrue to a thing, 
whenas yet there has been nothing at all done to that to which it does 
accrue. As fuppofe one of thefc Balls mentioned were firft an inch diftanc 
from another -, this diftance betwixt them may be made many miles, and 
yet one of them not fo much as touch'd orftirr'd, though it become as 
much diftanc as the other. 

5. But if they urge us ftill further, aad contend. That this diftance 
muft be fome real thing, becaufe it keeps off thofe Balls fo one from an- 
other, that fuppofing two of them two miles diftanc in empty Space, and 
one of them to lie in the mid-way , if that two miles diftant would come 
to the other fo foon as that but one mile diftant, it muft have double ce- 
lerity of morion to perform its race : I anfwer briefly, that Diftance is 
nothing elfe but the privation of tadual union, and the greater diftance 
the greater privation, and the greater privation the more to doe to regain 
the former pofitivc condition -, and that this privation of tadual union is 
raeafur'd by f^m, as other privations of qualities are by degrees-, and 
thdit parts znd degrees, and fuch like notions, are not r^4/ things them- 
felves any where, but pur mode of conceiving them, and therefore we can 

beftow 



Chap. VIII. An Apj^endix to the foregoing Antidote. 1 6^ 



beftow them upon Non- entities as w^ll as Entities, as I have difcoveied 
elfwhere more at large. 

6, But if this will not fatisfie, 'tis no detriment to our caufe : For if 
after the removal of for/'ore^/ Md^^fr out ofchevi^orld, there will be ftill 
Space and Diflance in which this very Matter, while it was there, was alfo 
conceived to lye, and this diflant Space cannot but be fomething, and yec 
not corporeal, becaufe neither impenetrable nor tangible^ it muftofne- 
ceflity be a Subflance Incorporeal necefTarily and eternally exiftent of it 
fclf : which the clearer /^f4 of a Being abfolutelj /'fr/f^ will more fully 
and pundtually inform us to be the Self-[tibfifting God. 

7. But that we may omit nothing that may feematall worth the an- 
fwering, There are that endeavour to decline the flroke of our Argu- 
ment in the third and fourth poilure thereof, by faying that Contingency 
isnotincompetibleto Godorany thing elfe: for all things that exifl: in 
the world, happen fo to do, though they might have done otherwife. But 
no man would anfwer thus, if he attended to what he anfwered, or to the 
light of his own Reafon, that would inftrudt him better. For, for ex- 
ample, if jJ/^/^fr did fx//? <?//>/?//, it is evident that it does neceffarily 
exift, and could not have done otherwife : for Self-exiftence prevents all 
impediments whatfoever, whereby a thing may feem to have been in 
danger poffibly to have fallen fliort of acflually exifting. 

And as for God, it is as evident, that it is either impoffiblefor him to 
be, or elfethatheisofhimfelf^ and ifofhimfclf, his Exiftence is unpre- 
ventable and neceffary ; as any man muft needs acknowledge that uoder- 
ftandsthe terms he ventures to pronounce. 



c Ha p. VIII. 

I. That the Idea of God is a natural and indeleble Notion in the Soul of 
Man. 2. That if there were fame fmal oh [cur it y in the Notion^ it 
hinders not but that it may be natural. ;?. That the Politician s abufe 
of the notion of God and Religion argues them no more to he his Contri- 
•vance^then natural Affeiiton^ lonje of Honour and Liberty are -^ which 
he in like manner abufes. 4. A twofold Anfwer to an ob]eBion touching 
Cod's implant irig his Idea in us upon counfel or defign, 

I . TPH A T the Idea of a Being abfolutely Perfed is a Notion natural to 
•*■ the Soul, and fuch as (lie cannot deny but it is exadly reprefenta- 
tive of fuch a Being, without any claOiing of one part againfl another, all 
the Attributes thereof being homogeneal to the geueral Title of Pfr/>^/- 
«;? to which they belong, is a thing fo plain, thatl'dare appeal to any tnan 
that has the ufeofhis Faculties, whether it be not undoubtedly and im- 
mutably true. 

Nor can what is objedled make it at all fufpci^ed of falfity : for 
whereas it is fuppofedj that the Atheifl will pretend that the thoufandth 

P 2 pare 



J 55 An Jppetidix to the foregoing Antidote. Chap. VIII. 



part of the world never had any fuch Idea ; and that thofe that have had 
it, have blotted it out of their Souls ^ and thofe that have it moft deeply 
imprinted upon thera, are not fo fure of it as two and two make four ; 
I briefly anfwer, That all men ever had and have this Idea in their Souls, 
nor is it in their power to blot it out, no more then to blow out the Sun 
with a pair of bellows. Intereft, diverfion of their Minds to other mat- 
ters diftemper of Body by Senfuality or Melancholy, may hinder the 
adual contemplation or difcovery of this idea, in the Mind, but it cannot 
radically obliterate it. 

2.. For the laft alledgement , That it is not fo clear as two and two 
make four -, fuppofe it were true, yet it does not invalid our pofition. 
That this Truth we contend for is natural and undeniable. For many 
Truths on this fide of that eafinefs atleaft, if not clearnefs , cannot but 
be acknowledged naturally and undeniably true. 

5. But now to come more near to thebufinefs, and that grand fafpi- 
cionof Atheifts , That this Notion of a God is oneiy a crafty Figment of 
Foliticians, whereby they would contain the People in Obedience, and 
that it is they that by their cunning and power have impreffed this Cha- 
rader upon the minds of men 5 I anfwer. That what is naturally in man 
already, they cannot put there. They may, I confefs , make a Political 
ufeofit-, as indeed it is not fo true as dreadful and deteftable, That 
mere States- men make no confcience of proftituting the moft Sacred 
things that are to their own bafe trivial Defigns. But to argue therefore 
that there is Ho fuch thing as Religion^ or a God, becaufe they do fo abo- 
minably abufe the acknowledgement of them to Political purpofes, is as 
irrationally inferred as if we (hould contend that there is not naturally 
any Self-love, loveof Wife and Children,defireof Liberty, Riches or 
Honour, but what Politicians and States- men have conveyed into the 
hearts of men: becaufe by applying thenjfelves skilfully to thefeaffe- 
dlions , they carry and winde about the People as they pleafe •, and by 
the inflaming of their fpirits by their plaufible Orations, hurry them 
many times into an hazzard of lofing the very capacity of the injoymcnc 
of thofe hopes that they fo fairly aad fully fpread out before them. 

4. The moft material Objedion that I can conceive can be made a- 
gainft our fccond Argument from the Idea of God , as it is fubjeded in 
our Soul, is this. That this idea is fo plain and confpicuous a Truth, that 
itcannot butbein an inteUe^ual Snb]e&, and therefore we cannot well 
argue as we do in the ninth Chapter of our firft Book , That this Idea 
in our Soul was put there that wc might come to the knowledge of our 
Maker •, for it is necelTarily there, and what is neceflary is not of counfel 
or purpofe. 

But to this I anfwer, firft, That our Bodies might have been of fuch a 
frame that our Minds thereby had been ever hindered or diverted from 
attending this Idea, though it could not poflibiy but be there. 

And in the fecond place, That it is not any inconvenience to us to ac- 
knowledge, that the Idea of God is fuch that no ifiteUelfual Being can be 
conceived without it, that is, can be imagined o( tin intelle^»al nature, 
and yet not neceflfarily acknowledge upon due propofal that this Idea is 

undeniably 
..J 



Chap. IX. An Aj^pendix to the foremng Antidote. i£j 

undeniably true: for hereby it is more manifeft howabfurd and irratio- 
nal they are that will pretend to Reafon and Underftanding , and yec 
excufe therafelves from the acknowledging of fo plain a Truth! 



I 



CHAP. IX. 

That the natural fr Ante ofConjcience is ftich^ that it fuggefis fach Fears 
and Hopes that imply that there is a God. 2. That the ridiculoufnej? 
fiffundry Religions is not any proof that to be ajfeBedrvith Religion is no 
Innate faculty of the Soul of man, 

I. ""pHE ftrength of my Argument from Natural Conscience is this, 
1- That men naturally /f^r Misfortunes, and hope for Succefs, ac- 
cordingly as they behave themfelves. But I muft contefs that this proof 
or reafon is the moft lubricous and unmanageable of any that I have made 
ufe of, it being fo plainly obnoxious to that cavil or evalion, That the 
Fears and Hopes of Confcience are not from any natural knowledge of 
God, but from the power oi Education^ which is another Nature. 

Now there fcarce being any Nation that hath not aw'd their Children 
by fome rudiments or other of Religion, we are not able to give a fincere 
inftancethat will fitly fet off the validity of our Argument, and we do 
not know how to help our felves but by a Suppofition. 

We will therefore fuppofe a man of an ordinary ftamp ( for I do profefs 
that fome men are born fo enormoufly deformed for their ingeny or in- 
ward nature , that a man can no more judge of what is the Iiitel- 
le(5tual or Moral property of a man by them, then what is the genuine 
(hape of his body by a Mole or Monfter ) not to have inculcated into him 
any Principles of Religion,or explicite or Catechiftical dodrine of a God, 
but to be of fuch a temper only (whether by Nature or Education, 'tis 
all one) as to deem fome things/?? and y/f^f to be done, and others «;?^t 
and «»j«y?. ¥ot: -whit is juft and unjufl^good and evil^ amiable and rv(?- 
frd^/e, is more palpable and plain, according to the judgement of fome, 
then the Exifience of a Deity. I fay, fuppofe fuch a man fliould. commit 
fome things that he held very hamous and abomin:ible crimes, as Murder 
of Father or Mother^ Inceft with his Sifter^ betraying of his true [I Friends^ 
or the like , and fhould after not by the hand of the Magiftrate be 
punifhed, ( he doing thefe things fo cunningly that they efcap'd hiscog- 
nifince ) but fhould immediatly thereupon be continually unfortunate^ his 
Barns and Stacks of Corn burnt by Lightning from heaven , his Cattel 
die in his grounds, himfelf afterward tormented with moft noifome and 
grievous Difeafes •, all which notwithflanding bel'all many in the courfe 
of nature-, I appeal to any one,whether he can think it at all probable buC 
that this man will naturally and unavoidably be fo touch'd in Confcience, 
as to fufped that thefe Misfortunes are fallen upon hirms a punijhment 
from fome invifible Power or Divine hand that orders all things juftly. 

2. What is alledged againfl our Argument from ihx Umverfality of 

P T, Religious 



[58 An Appendix to the foregoing Antidote. Chap. X. 



Keligiom veneration , viz,. The manifold ridiculous Religions in the 
world ; from whence it is inferred that the Mind of man has no Innate 
principle of Religion at all in it, it being mouldable into any fhape or form 
ofWorfliip that it pleafes the Supreme Power in every Countrey to 
propofe 5 I anfwer to this, 

Firft, That if every Religionift would look upon extraneous Religions 
with the fame venerable candor and awfuU fobriety that he does upon his 
own, he might rather finde them worthy to be pitied for their falfenefs 
then laughed at for their ridiculoufnefs. But it no more follows that all 
Religions are falfe becaufe fo many are , then that no Philofophick opini- 
ons are true becaufe fo many are falfe. 

But, fecondly, The multitude oivarioui and,if you wWX^fond Religions 
in the world, into which the Nations of the earth are mouldable , the 
more ridiculous, the never the worfe for our purpofe, who contend that 
Religion is a mxturd property of man. For the neceflity of its adherence 
to our nature is more manifeftly evidenced thereby, who can no more be 
without Religion then Matter can be without Figure, though few parts of 
it have the happinefs to be framed into what is Regular or Ordinate, or 
to have any beauty or proportion in their fhape ^ and yet break the Mat- 
ter as you will, it will be in fome fhape or other. 



C H A P. X. 

I. 7hat though the Conarion might he the Seat of CQimcc\ox\^tx\it ^yet it 
cannot be the Common Percipient-, 2. As being incapable of Senfa- 
tion, 3. o/Memory, 4. 0/ Imagination, 5. o/Reafon, 6. And of 
Spontaneous Motion. 7. That thefe Arguments do not equally prove 
an Incorporeal Subfiance in Brutes -^ nor ^if they did^ were their Souls 
flraightway immortal. 8. That rve cannot admit Perception in Matter 
as well as Divifibility, upon pretence the one is no mere perplex'd then the 
other ^ becaufe both Senfe and Reafon averres the one^ but no Faculty 
gives witnep to the other, 9. In what fenfe the Soul is both divifible 
and extended. 10. A Symbolical reprejentation howjhe may receive 
multitudes ofdiftinB figurations into one indivifible Principle of per- 
ception. II. That the manifefi incapacity in the ^Autex for the F un- 
it ions of a Soul azures m of the Exijience thereof ^ be we never fo much 
puzzled in the [peculation of her Effence, 

1. Ty^rE have in the laft Chapter of our firft Book largely and evi- 
^ ^ dently enough demonftrated, That neither the Animal Spirits 
the nor Brain are the frfl Principle of Spontaneous motion in »f jwe touch'd 
alfo upon the Conarion : but becaufe our Oppofers will not be foflightly 
put off, we fhall here more fully & particularly fhew the impoffibility of 
that part proving any fuch Principle of Motion , though I confefs it bids 
very fair to be the Organical feat o{ Common fenfe ^ becaufe it is fo conve- 
niently 



Chap. X. An Ap^midix to the foregoing Antidote. i^o 



niencly placed near the Center of the 3r4/'« • and if the tranfmiflion of 
Motions which a (ft upon the Organs had not fome fuch one part to ter- 
minate in, it is conceiv'd by fome ( but I fufped more wittily then folidJy) 
that thefe outwar d Organs of Senfe being two, the Objects would feem 
two alfo • which is contrary to experience. 

But though the Con^rion may be the Organ of fundry perceptions from 
corporeal Objeds, and the Tent or Pavilion wherein the Soul is chiefly 
feated -, yet we utterly deny that without an Immaterial inhabitant this 
Arbitr ar to uf Motion viinch. we areconfcious to our felvesof can at all be 
performed in us or by us: for if we attend to the condition of our own 
natures, we cannot but acknowledge that that which mo'ves our Body 
thus arbitrarioufly^do^ not only perceive fenfible Obje(fts,but alfo rfw^w- 
hers^ has a power oifree Imagination and oiReafon. 

2. And to begin with the firft of thefe 5 I (ay thu mete Perception o£ 
external Objeds feems incompetible to the Conarion. For it being of like 
nature with the reft of the Erain^ it is not only divifible, but in a fort 
adually divided one particle from another ; elfe it could not be fo foft as 
it is, though it be fomething harder then the reft oitheBrain. Now I 
fay, the Images of fenfible Objeds, they fpreading to fomefpaceinthe 
furfaceof the C7<>»4w»againft which they hit, one part of the Conarion 
has the /'fr<rf/'f;o», fuppofe, of the head oHman^ the other of a /^^, the 
third ofan4r«s, the fourth of his ^rfrf/. and therefore though we fliould 
admit that every particle of fuch a fpace of the Conarion may perceive 
fuch a fart of a man, yet there is nothing to perceive the whole man^ un- 
lefs you'l fay they communicate their perceptions one to another. But 
this communication feems impoflible 5 for [[Perception be by impreflion 
from the external Objeil, no particle in the Conarion {hall perceive any 
part of the Object but what it receives animprefs from. But if you will 
yet fay, that every part of the Objeft imprelTes upon every part of the 
Conarion wherein the Image is, it will be utterly impoifible but that the 
whole Image will be confufed, and the diftindnefs o\ Colours loft, efpe- 
cially in leffer Objeds. 

3. "^^ovi {ox iheVacxAly o^remembring of things^ that it cannot be in 
the Conarion we prove thus : For that Memory^ which is the ftanding 
feal or imprefllon of external Objedls, is not there, is plain 5 for if ic 
were, it would fpoil the reprefentation of things prefent , or rather after- 
Objeds would be fure to deface all former imprelfions whatfoever. But 
if you'l fay that Memory is in the Brain^ but Reminifcency in the Conarion 5 
I anfwer, That thefe ImprelTes or fignatures made by outward Obje(5ls 
in the £r4i» muft alfo of ncceflity be obliterated by fuperadvenient Im- 
preflions. For whether thefe Images or Imprefies confift in a certain 
pofture or motion of the Plicatile Fibres or fubtile threds of which the 
Brain confifts, it is evident that they cannot but be cancelled and oblite- 
rated by occafion of thoufands of Objedls that invade our Senfes daily, 
which muft needs difplace them, or give them a new motion from what 
they had before. 

But fuppofe Memory were thus feal'd upon the Brain^ and tranfmitted 
its Image through the Animal Spirits in the ventricles, as an outward 

P 4 Objcft 



ijQ An Appendix to the foregoing Antidote. Chap. X« 



Oh)td does ks species through the Aire to the Eye-, being that per- 
ception is by impreflion, and that the irapreflfion was loft in the Conarion^ 
though retain d in the 5m», how can the Conanon ever fay that it had 
any fuch impieflion before c" for the impreflion once wiped out, it is as if 
it never had any, and therefore can never remember that it had. Befides, 
the perception of this image in the Brain is as incompetible to the Cona- 
rion as the perception of any external Objed, upon which we have already 
infifted. 

4. And thirdly, For the power of/ree Imagination, whereby theCo- 
«4W» is fuppofed to excogitate the feveral forms or {hapes of things 
which it never fav/ •, I enquire, whether it be the thin Membrane, or the 
inward and fcmething foft and fuzzy Pulpe it contains, that raifes and 
reprefents to it fe!f thefe arbitrarious Figments and Chimeras 5 and then, 
what part or particle of either of them can perform thefe fine feats -, and 
( what is moft material ) whether the reprefentations being corporeal , 
there be not a neceffity of the Conar ion' shein^k^ffettedoi'impreffed 
as in external corporeal Objedts: and then I demand liow this paflive 
foft fubflance (hould be able to imprefs or figne it felf, or how one part of 
this body (hould be able to aft upon another for this purpofe ^ and there 
being a memory alfo of thefe figmental impreflions, how they can be fealed 
upon the Brain the feat of Memory. For admitting the Conarjon to imi- 
tate the manner of impreifion of outward Objedsin inventing Images of 
her own, fhe then impreifing thefe Images upon the Brain., it will be like 
as if we fliould make ufe of the imprelTion of a Seal upon fome hard 
matter to feal fome fofter matter with -, in which cafe the two impreflions 
will be notorioufly different, thofe parts that give out in the one, in the 
other giving in. 

5. Fourthly, As concerning i?f4p,!?, befides that it is manifeft in the 
ufe thereof that we comprehend at once the Images or Phantafnis of not 
only different but contrary things in the very fame part or particle of the 
Conarion, (for if they be in different parts, what (hall judge of them 
both ^ ) as when, for example, we conclude hot is not cold, or a crooked 
line is not a ff raight line, which cannot be conceived without a confufion 
of both impreflions : there is alfo another confideration of Notions 
plainly immaterial., which do not imprefs themfelves upon the Conarion, 
nor any part of the Brain, or on thebutward Organs from fen(ible Ob- 
jefts, but are our own innate conceptions in the fpeculation of things 5 
and tuch are fiindry Logical, Metaphyfical and Mathematical Notions, as 
I have elfewhere made sood. Wherefore it feems altogether incredible 
that the Conarion, being fo grofs and palpable a body as it is, fliould have 
any Notions or Conceptions that are not corporeal and conveyed to it from 
material Objeds from without, 

6. But fifthly and laitly. It is very hardly conceivable how the C^- 
narion, if it were capable ot Senfe and perception, fliould, being thus but 
a mere pulpous protuberant knob, by its nods or joggs drive the Animal 
fpirits fo curioufly, as not to mifs the key that leads to the motion of the 
leaft joynt of our body, or to drive them in fo forcibly and finartly, as to 
enable us to ftnke fo fierce ftrokes as we fee men do , cfpecially thefe 

Jnimal 



Chap. X> An J^lmulix to the foregoing Antidote. i-^j 

Animal (pirits being fo very thin and fluid, and the Cofi an on Co broad and 
blunt : For the one gives as to conceive, That the Spirits, efpecially be- 
ing fofiinciy ftruck as they are likely to be by the Conarion , and cej-- 
tainly ioinetimes are, will g^tly wheel about all over the ventricles of 
the Bratsty and be determinated to no key thereof that leads to the MttfcU 
of this or that particular joynt of the body-, and the other, That it this 
impulfe of the Co»4w» will forcibly enough drive forward the Spirits la 
the ventricles of the Brain, that that wind will, fling open more doors 
then one, whenas yet we fee we can with a very confiderable force move a 
finger or a toe, the reft of our body remaining unmoved. We might adde 
alfo, That it is hard to conceive how this Pineal GUnduU can move ic 
felfthusfpontaneoufly without A/«/(r/fy and 5/'/>/>.f, or fome equivalent 
mechanical contrivance ^ and itit do, to what purpofc is that great care 
in Nature oiMufcles and Animal (pirits in the frame of Animals ^ if it 
do not, we (hall further inquire concerning the Spring of Motion , and 
demand what moves the Animal Spirits that muft be imagined to move 
the Conarion. For in Motion corporeal it is an acknowledged Maxime, 
whatever is moved., is moved hy another. So demonftrable is it every way 
that the firft principle of our (J/ontaneous motion is not nor can be feated in 
any part of our Body.^ but in a Subftance really diilind from it, which men 
ordinarily call the SshI. 

7. Nor does that at all invalid the force of our Demonftration which 
ibrne alledge, that our Arguments are Sophiftical, becaufe they as cer- 
tainly conclude that there is an Incorporeal fubftance in Beajls as they do 
that there is one in Men. 

For I anfwer, firft, That they conclude abfolutely concerning Men., 
that there is an Incorporeal Soul in them , becaufe we are certain there be 
in them fuch Operations that evidently argue fuch a nature j but we are 
not fo certain of what is in Beajls : and very knowing men, but of a more 
mechanical Genius, have at leaft doubted whether Beafis have any Cogi- 
ution or no, though in the mean time they have piofcired themfelves fure, 
that if they had, they could not but have a.\(o Immaterial Souls really 
diftindt from their Bodies. 

Secondly, Admit our Arguments proved that there were Souls in 
Brutes really diftind: from their Bodies, is it any thing more then what all 
Philofophersand School-men, that have held Suhflantial forms, have 
either expreftely or implicitly acknowledged to be true < But if they be 
Incorporeal, fay they, they will be alfo Immortal, which is ridiculous. If 
they mean by /ww^x^/, unperifliable, zs Matter is, why fliould they not 
be fo as well as Matter it felf ^ this adive fubftance of the Sottl, though 
hut oizBrttte, being a more noble EfTence, and partaking more ot its 
Makers pertedion, then the dull and diflipable Matter <" But if they 
mean by Immortality, a capacity of eternal life and blifs after the diftblu- 
tion of their Bodies, that's a ridiculous confequence of their own, which 
we give the Authors of free leave to laugh at •, it concerns not us nor our 
prefent Argument. For we conceive that the 5i?«/ of a ^rw/f may be of 
that nature as to be vitally affe<fted only in a Terreftrial Body, and that 
out of it it may have neither /<r»/> not perception of any thing ; fo as to 
it felf it utterly periHies. 8, That 



172 



An Appendix to the foregoing Antidote. C h a t*. X. 



8. That feems an Objedion of more moment, Being (here are Proper- 
ties that cannot but be acknowledged to be m a Bod'^j or Matter, and yet 
fuch as u-nply ftrange repugnancies in the conception thereof, ( as fuppofe 
that perplexed property of Divifihility, which mufr be into points or in 
ifsfinttum, either of which confounds our Imagination to think of them ) 
why we may not acknowledge that a Body may alfo have Serjfe and Un- 
derftanding, though it feem never fo contradictious in the more clofe 
confideration thereof. • But I anfwer. This arguing is very Sophiffical, 
becaufe by the fame reafon we (hould admit that the Headofano»w; 
underftands and perceives as well as the Conarion in a Man. For you can 
bring no greater Argument againft it then that it is contradiftious and 
repugnant that it fhould fo be. But you'l reply, That we plainly fee that 
fome part of the Body of man rauft have Senfe and Under ft anding in it, 
but we difcern no fuch thing in an onion. But I demand, By what Fa- 
culty do we difcerji tjiis < If you anfwer , Our own Scnfe tells us fo •, I 
izy^our own Senfe, if we did not correft it, would confidently fuggefl to us 
that our Finger feels and our Eye fees •, whenas 'tis plain they do not, for 
the very fame thing that/ff/5 and /ff J, woi^f J alfo our Body : but neither 
our Eye nor our Finger move the Body , and therefore they neither /fe/ 
nor fee. 

And yet Vv'ithout our £j/f we cannot /ff in this ftateofconjunftion, as 
without the due frame and temper olom Brain we cannot well under- 
ftand : but it no more follows from thence that the Brain underfhnds^ 
and not fomething diftincl from it , then that the Eyefets. Wherefore it 
is apparent that there is no Faculty in us that can clearly inform us thac 
any part of our Body is indued with Senfe and Uuderftanding. 

From whence we fee the great difparity betwixt admitting of Dw///- 
bility in Matter ( though the Notion be never fo perplex'd ) and oi Senfe 
and Underftanding in a Body, ( which indeed brings on more perplexity 
then the other, if it be very accurately look' d into •, ) becaufe we are fully 
afcertained by Senfe, and I may fay by Reafon too, that Matter is divifthle, 
but no Faculty at all can pretend to afcertain us that a Body is capable of 
either Senfe or Reafon. 

9. But there feems to be a worfer Objedion then this ftill behinde, 
which is this : That though we have evidently proved the impofllbility 
of there being either Senfe, Ufiderjianding or Spent aneons Motion in Mat- 
ter ox zBody,yet\ve are never tl>€ nearer-, for the like difficulties may 
be urged againft there being any Senfe or Underftanding in a Spirit, fith 
a 5/'/>/> cannot hutbe extended, nor extended but ^/w//^/f , nor divifible 
but incapable of Senfe or Underftanding, as we have argued before againft 
Matter. 

But to this I anfwer, If by Extenfton be meant a ^uxta-pofitton of parts, 
or placing of them one by another, as it is in Matter, I utterly deny that a 
Sprit is at all in this fenfe extended. But if you mean only a certain Am- 
flitude ofprefence, that it can be at every part of fo much Matter at once, 
I fay it ts extended; but that this kind oi Extenfton does aot imply any 
diviftbility in the fubftance thus extended ; for ^uxta-pefttion of parts, 
Imfe»etrability an<i Di'viftbility goc together , and therefore where 

the 



C H A p. X. Jn Jppcndix to the foregoing Antidote. 1^7 



the two former are wanting, Extenfion iuiplyes not the Third. 

But when I fpeak of Indivifibtlity.^ that Imagination create not new 
troubles to her felf, I mean not fuch an IrtdivifibilUy as is fancied in a Ma- 
thematical point ; but as we conceive in a Sphere of light made from one 
lucid point or radiant Center. For that Sphere or Orbe of light ^x.\\ono\\li 
be in fome fenfe extended.^ yet it is truly indtviftble^ fu/pofing the Center 
fuch : For there is no means imaginable to difcerp or feparate any one 
ray of this Orbe^md keep itapart by it felf disjoyned from the Center. 

10. Nowa little to invert the property of this litminom Orbe when 
we would apply it to a Soul or Spirit ^ As there can be no alteration in 
the radiant Center, but therewith it is necefTarily in every partof the 
Orbe, as fuppofe it were redder, all would be redder, if dimmer, all dim- 
mer, and the like: fo there is alfo that unity and indivilibility of the ex- 
terioor parts, if I may fo call .them, of a Spirit or Soul with their inmoft 
Center, that if any of them beatfedled, the Center of life is alfo thereby 
necefTarily affected ^ and thefe extcriour parts of the Soul being afFeded 
by the parts of the Objed with fuch circumftances as they are in, the 
inward Center receives all fo circumftantiated, that it has necellarily the 
intire and unconfufed images of things without, though they be contrived 
into fo fmall a compafle, and are in the very center of this Spiritual Sub- 
ftance, 

ThisS^w^o/zV^/ reprefentation I ufed before, and I cannot excogitate 
any thing that will better fet o^the nature of a Spirit.^ wherein is implied 
a power of receiving multitudes of particular figurations into one indivi- 
fible Principle of Senfe, where all are exadtly united into one Subje<fl, 
and yet diftindly reprefented ; which cannot be performed by the Cona- 
rion it felf, as I havedemonftrated, and therefore it remains that it muft 
refer to a Soul^ whofe chief feat may haply be there as tg the aft of per- 
ception. 

II. But if any fliallabufe our Courtefie of endeavouring to help his 
Imagination ( or at leaft to gratifie it ) in this Symbolical reprcfentatioji we 
have made, by conceiving of this Center of the Soitl but as fome dull di- 
rifible point in Matter., and of no greater efficacy, and of the vital or ar- 
bitrarious extenfion of it , as groflcly as if it would necefTarily argue as 
real a divifibility and feperability of the parts as in a Body ^ to prevent all 
fuch cavils,we fhall omit thofe fpinofities of the extenfion or tndivifibihty 
of a Soul or Spirit., and conclude briefly thus : 

That the manifold contradidions and repugnancies we linde in the na- 
ture of Matter to be able to either thtnk ox jpontaneoufly to move it felf, do 
well afTure us that thefe operations belong not to it, but to fome other 
Subftance: wherefore we finding thofe operations in us, itismanifefl 
that we have in us an Immaterial Being really diftinct from the Body, 
which we ordinarily czW^Soiil. The fpeculation of whofe bare ^jffw/ 
though it may well puzzle us , yet thofe Pro/'(rr//>j that we fimieincom- 
petible to a Body., do fufficiently inform us of the different nature of her 5 
for it is plain fhe is a Subflance indued with the power of cogitation ( that 
is, of perceiving and thinking of Objeds) as alio o{ penetrating md 
Spontaneoufly moving of a Body ' which Properties are as immediate to 

hei; 



ijA An Appendix to the foregoing Antidote. Chap, XI. 



her as impenetrahility and feferability of farts to iht Matter -^ and we 
are not to demand the caufe of the one no more then of the other. 



CHAP. XI. 

[, That Subtilty U not inconfiftent rvith the (Ironge ft Truth. 2. That the 
Cabordinate [erviceablenef of things in the world are in the things them- 
felves^ not merely in our Phanfy. 3. That the difficulty of obtaining 
fuch ferviceahle commodities is rather an Argument for Providence then 
againfi it. 4. That Beauty is no nece(fary Refultfrom the mere Motion 
of the Muttev. 5. That it is an intelle^ual obje^, not taken notice of 
hi Brutes. 6. That the preying of Animals one upon another is very 
well confiftent with the Goodnef of the Firft Caufe. 7. As alfo the 
Creation of ojfenfive Animals , there being curbs and correBives to 
their increafe. 8. That the immediate Mutter of the Foetus is homo- 
geneal. 9. That the notion of the hrd^^i'vrStmm2\ {oxms is no fuch 
intricate Speculation. . 

i,\ y\ 7E have now gone through all the Objeftions againft the FhH: 
^ ^ Book of our Antidote ; whereat if the more courfely com- 
plexioned, that they may ftill feem to have foraething further to object, 
fhall fcoffingly cavil, as if we had ufed over-much fubtslty in the manage- 
ment of our Arguments, I can onely advertife them of this. That Subtiltj 
is as confiftent with Truth as the moft groffe Theories j as is manifeft ia 
m2S\\lo\di Mathematical S^tcxxhiiotis^ then which there is nothing more 
certain nor undeniable to the Reafon of Man. But that the coherence of 
Notions that are fubtilein themfelves fhould be as eahly plain and confpi- 
cuous as the broad Objects of Senfe, is a very incongruous conceit, and 
can be the expedation of none but thofe that are utterly unskilful! in the 
nature of fuch like contemplations. 

But the defence of our Second Book will be not onely more fliort, but, 
leffe obfcure, our Arguments therefor the moft part being fuch that even 
the unlearned can judge of them, and few of them but fo evidently con- 
viftive that there can be nothing materiall alledged againft them. But 
fuch Obje(5i:ions as there are I (hall briefly fet down and anfwer. 

2, And the firft is made againft our reafoning for Providence from the 

excellent Ufefulnef of Stones, Timber, MetaUs, the Magnet, &c. For thofe 

long and fubordinate concatenations of inftrumental ferviceablenefs of 

fuch things, fay they, is but our fancy, no defigne of any Firfi Caufe. 

And how eafy a thing is it for thewitof Man to bring things together 

thatareofa diftantnature in themfelves, and to imagine many 5(?mj of 

means and ends in matters that have do dependence one of another but 

what himfelf makes ^ But I anfwer, that thefeverall Ufefull dependences 

of fundry matters of this kind we onely find them, not make them. For 

whether we think of it or no, it is for example mnnifeft that Fervell is 

good to continue Fire, and Fire to melt Met alls, and Met alls to make In- 

flrumentSy 



Chap. XI. A71 Appendix to the foregoing Antidote. ly^ 

firuments, to build fl^ips or houfes, and fo on. Wherefore it being true 
that there is fuch a fubordinate Ufefitbef in the things themfelves that 
are made to our hand, it is but reafon in as to impute it to fuch a Caufe 
as was aware of the UfefulneJ? md Serviceahlenef of its own works. 

5. Nor are We to cavil becaufe thefe ^//f/»/ things, fuch as ^^(»;«fi, - 
Metallsy Coals, and the like, are to be had with fo much labour, whenas 
men were better releafed from all fuch drudgery, that they may have the 
more time to contemplate the World, and feek after God , and exer- 
cife thofe better Faculties of the humane Nature: For we fee plainly 
that the lapfed condition of Man is fuch, that ldlenej?[s no fpur to Vertue 
or Piety, but rather a Nurfe to all beaftlinefs and Senfuality. Befidcs that 
few mens Minds are of fo 5/'ff«/4r/x/f a temper that they can with any ^:*- 

great pleafure attend fuch meditations as will prove worth their leaving 
of a more Pradicall and laborious life, which does not exclude men from 
being pious and honeft, as certainly no Calling at all does. Wherefore 
that to the generality of men all Ufeful things come hardly, is indeed 
ratheran Argument of Pr<?i//Wf»<rf, and that that Caufe that framed the 
Earth knew well aforehand what the difpofition of the terreftriall Man 
ivould be, 

4. The fecond Objedion is againft our Argument from the Beauty of 
Tlmts , which I contend to have its firft original from an IntelleBnd 
Caufe, Beauty it felf being fuch an InteUeBual Objed. But to this are 
objeded two things. Firft, that 5f rf«^r is a neceffary refult of the mere 
motion of the Matter. Secondly, that' it is r\ointelle£iual Objed, fith 
Women and Children feem to be more taken with it then Men^ and Brutes 
as well as either. 

The former they will prove thus 5 That Colour^ which is one part of 
teaaty^ is the refultofmereii/4rffr, is, fay they, plain from the iJ4/»- 
bow^ which is affuredly fuch a mere natural refult : Artd for Symmetry^ 
which is the other part of £e4»fjf, zvid'vn Plants confifts in their leaves 
and branches parallely anfwering one another, as alfo the feveral parts 
of the fame leaf-, there is, fay they, a kind of Natural neceffity that 
there fliould be fuch an uniform correfpondency as this in thefe branches 
and leaves., becaufe the nourifhment muft follow the trad of the Veflels 
of the Seed, which being regular in their firft conformation, the branched 
and leaves which fprout out muft alfo be regular* Now this regular con- 
formation of the Seed came from the uniform motion of particles in the 
Mother-plant 5 and laftly, the firft Mother-plant of any kind from the 
regular ipotion of the Matter. 

Butlanfwer, That though the Pofiture as well as the C^/<?«^/ them- 
felves of the i?4;«-^<»jv be neceffary refults oithtmtit Matter^ and are 
nothing but the Reflexion and Refradion of the light of the Sun in the 
round drops of a rorid cloud, as Carte fiut has admirably demonftrated - 
and that there is nothing at all further required hereunto faving the pofi- 
tion of our Eyes in a line drawn from the Sun, and continued to this rorid 
cloud fpred outfo that the coloured circle may have for its Radius either 
. about forty two or fifty one degrees, for then this Effed will neceflarily 
lollovv ; and if this rorid cloud extend it felf fo far every way, that there 

Q will 



jy^ An Appendix to the fore^oin^ Antidote. Chap. XI. 



will be at fifty one degrees diftance from the aforefaid line, as well as at 
fourty two, this dewy temper ot the Aire, there will necefTarily appear 
trvo Raift-horvsatonce, as has been frequently feen ^ and fo, I confefs, 
fome things being put, the Colours o^ Flowers will be a necefTary refult 
of the Matter in fuch a motion or pofture : Yet for all this, the variety 
oi the placwg of thefe Colours oiFlervers cannot but (hew that it is a thing 
either fortuitous or arhitrariouf •, but being that they ever fome way 
f ratifie the beholder, it is a figne that it is not fort uitow , and therefore 
it muft be arbitrarious^ and from fome Counfel that contriv'd them 

thus. 

But that I infift upon moft and contend to proceed from an Intelle£{ud 
principle is their Symmetry ^ againft which the Objedion feems very in- 
valid, thereafon of it being thus, as you plainly fee. That the regular 
Motion of the Matter mide the firfi Plant ot every kinder for we de- 
mand. What regulated the Motion of it fo as to guide it to form it felf 
into fuch a ftate that at laft it appears a very pleafant Intellectual fpe- 
dacle, and exceeding hard ( if notimpoflible ) to be hit upon without 
fome other Diredor diftind from the blinde Matter f As a man will 
eafily believe, if he do not think fo much upon the Trunks and Branches 
oi Trees (whofe (hooting out of the ground, and then having arms again 
fliootmg out of the trunk and branching themfelves into a many fubdi- 
vifions, is not fo difficult to conceive) as upon thc'ix Bloffoms, Fruits, 
and Leaves. As in the Leaf of the Oak and of Holly , and abundance of 
leaves of Herhs & their Flowers, as in Monks- hood^ Snap-dragon^ fundry 
forts oiF lie- flowers, as the Flie-flerver properly fo called, the Butterflie- 
Satyrion, the Cnat-Satyrion, to which adde the Wajp- On his, the Bee- 
flower ^ and the like. The Matter could never have hit upon fuch hard 
and yet regular (hapes, had it not been regulated by fomethingbcfides it 
felf; the concinnity of which figures gratifying us that are Rational, we 
ought in all reafon to conclude that they came from a Principle In- 
teUeSiual. 

5. But it was objeded in the fecond place, Ihu Beauty isno Inte He- 
Ctual Objed, becaufe Women and Children are more taken with it then 
Men, and Beafts as well as either. To which I anfwer. That Children are 
not fo much taken with the Symmetry as the gaynef of colours in things 
that are counted beautiful, zi Larks are mightily pleafedat thefliining 
of the Claf the Lark-catcher expofes to their view. But if they canalfo 
difcover a want of Symmetry and correfpondency, as fuppofing a Flower 
which has fome leaves cropt off, that Spirit which is in them being /»- 
telle£ittal, it is not at all unreafonable it fhould exercife it felf upon fuch 
eafy Objeds as thefe betimes. But that They or Women are taken more 
with outward he auty then Men, is becaufe Men imploy their Intelleduals 
about />4r^fr tasks, and fo cannot minde thefe fmaller matters. Other- 
wife there is no queftionbut if they could be idle from other imploy- 
ments, they would be as devout admirers oi beauty as Women them- 
felves, and be as well pleafed with theirs, if they have any, as they them- 
felves are with it. 

But as for Brutes, I deny that they have any fenfe of fo noble an Ob- 
jed 



Chap. XI. An Appendix to the. foreov'mg Antidote, iyy 



jed as Beautj is , or take any notice of the chief requifite in it , which is 
Sjmmetrie and concinnity of parts, or of any order o^colcurs^ but only 
oiiht colours themfelves. And it is no wonder that as the iight of red 
ftockings will inflame the Spirits of a Turky-cock with anger, as alio the 
fight of the blood oi grafts or mulberries provoke the Elephant to fight 5 
fo other frefli colours of fundry forts may pleafe and exhilarate the fpi- 
lits of feveral Animals, as Light does of moft. And therefore if the 
Horfe prance and carry himfelf proudly when he has gay and glittering 
furniture, it is from no other reafon then what we have already declared. 
And if a zx?^ bark at a ragged Beggar more then at ahandfomly-clad 
Gentleman, it is to be inquired into, whether a Beggar's Curre will not 
bark more at a Gentleman then at a Beggar, the fenfe of Beauty neither 
pleafing nor provoking this Animal, but theunufualnefsof theObjed. 
ftirring up his choler. And that Birds prune their feathers, is not any de- 
light in decency andcomelinefs, but to rid themfelves of that more un- 
couth and harfii fenfe they feel in their skins by the incompofure of their 
ruffled plumes. So for the choice of their Mates in either Birds or Beafts 
for copulation, it is very hard to prove that they are guided fo much by 
fight as /cent; and then if by /^^^, whether it he not colour rather then 
excLdfymmetry of parts that moves them. 

And laftly, if we fhould admit at any time that Brutes may be more 
pleafed with a beautiful Ob jed (taking Beauty in the entire Notion 
thereof) then with one lefs beautiful, itisbuta confufed dehght, nor 
do they any more relilh it as TnteHeffual^ihen Children ( that are ordina- 
rily well pleafed to fee Geometrical inftruments that are made of Brafs 
or Ivory or fuch like materials ) do the exaft cuttings and carvings of 
the charaders and lines thereof as they are rational and Mathematical. 
And therefore we may very well concludcj that the ^f/t«f)t of bodies is 
naturally intended no more for Brutes then fuch Mathematical inftrii- 
ments for children : but all fuch objects are diieded to Creatures In- 
telleBual komthz.t'Eiem^X Intellectual Principle that made them. 

6. The third Objeftion is againft Animals preying one upon another, 
and Man upon them all. For this, fay they, is inconfiftent with that E- 
ternal Goodneji that we profefs to have created and ordered all things. 
To which I anfwer, That it is not at all inconfiftent': For the nature of 
that Abfolute Univerfal and Eternal Goodnef is not to dote upon any one 
particular^ as we do ( whofe complexions haply may make us more then 
ordinarily compaiTionate ( though moft men have too little of that natu- 
ral Benignity ) and whofe fliort fight plungeth us too much into the fenfe 
of what is prefent ) but taking a full and free view of the capacities of 
Happinef in fuch kinde of Creatures, contriv'd their condition to be fuch 
as was beft for the generality of them, though the necefity and incompo/i- 
bility of things would be fure to load fome particular Creatures with grea-- 
ter inconveniency then the reft. 

And therefore that feveral kindes of terreftrial Creatures more exadly 
might be happy in their animal nature, this Soveraign Goodnef w:^s content 
to let it be (o, that ever and anon fomething that by the Animal fenfe 
would be neceftarily accounted Tiagical and miferable fliould light Hpont 

Q, 2 fom? 



lyg An Appendix to the foregoing Antidote. Chap. XI. 

fomefew; the species of things in the meantime being ftill copioufly 
enough preferved, and marching on fafely in this Theatre of the World 
in their feveral fucceflions. 

Now it is evident that the main powers of the Animal life are natural 
craft,Jlrength aad a£}i'vity of hdy., znd thitzny purchace by thefeisfar 
more pleafant to a living Creature then what eafily comes without them. 
Wherefore what can be more grateful to aterreftrial Animal, then to 
hunt his prey and to obtain it •! But all kindes of Creatures arc not capa- 
ble of this fpecial happinefs. Some therefore are made to feed on the 
fruitsoftheEarth,that they may thus not only enjoy themfelves, but 
occafionally afford game and food to other Creatures. In which not- 
withftanding the Wifdome of God as well as his Goodnef is manifeft, in 
that while they are thus a fport and prey to others, yet they are abun- 
dantly preferved in their feveral generations. But I have fo fully and me- 
thodically treated of all fuch fcruplcs agaiaft Providence in my Enquiry 
tntothe Caufes and Occafions of Atheifm, that we will content our felves 
with this fhort intimation of an Anfwer in this place. 

Onely we will adde. That if the Souls of Brutes prove immortal ( which 
the beftofPhilofophers have not been aver fe from) the Tragedy is ftill 
lefle horrid : but yet that ought not to animate us cauflefly and petulant- 
ly to diflodgethem, becaufe we know not how long it will be till they 
have an opportunity to frame to themfelves other Bodies 5 and the in- 
terval! of time betwixt is as to them a perfeft death, wherein they have 
not the fenfe nor injoyment of any thing. And for my own part, I think 
that he that flights the life or welfare of a brute Creature, is naturally fo 
«»/«/, that if outward Laws did not reftrain him, he would be as cruel 
to Man. 

7. The fourth Objcftion is againft our Argument for Divine Pro- 
vidence drawn from the confideration of that happy Mitigation of the 
trouble znd effenfivenef oi fome Animals by ethers that bear an enmity to 
them, and feed upon them as their prey, as the Cat for example does on 
the Moufe. Now, fay they, it were a more exad fign of Providence if 
there were no fuch offenfive Creatures in the world to trouble us, then to 
bring on the trouble by making thefe Animals, and then to take it off 
again by making others to corred the mifchief that would follow. 

But no man would argue thus if it were not that he had over- carelefly 
taken up this falfe Principle, That the World was made for Man alone, 
vvhenas alTuredly the Blefled and Benigne Maker of all things intended 
that other living Creatures fliould enjoy themfelves as well as Men, which 
they could not if they had no exiftence : Therefore Providence is more 
cxaft, in that (he can thus fpread out her (7W«(r/? further, even to the 
injoymentsofthe more inferiour ranks of Creatures, without anyconfi- 
derable inconvenience to the more noble and fuperior. 

Befides, all thefe Creatures that are thus aprey to others are their fporc 
and fuftenance, and fo pleafure others by their death, as well as enjoy 
themfelves while they are yet in life and free from their enemy. To fay 
nothing how they are both infome fort or other »/?/«/ to man himfelf, 
and therefore fometimes would be mifTed if they were wanting. 

8. The 



Chap. XI. Jn Appendix to theforeop'mg Antidote. j^o 



B. The fifth and laft Objeftion is againft our concluding a Subftance di- 
ftinCi from Body^ from the Homogeneity of that immediate CryftaUine 
Matter out oUvhich the Fcetm is efFormed, fuppofe in an Egge, the fame 
being alfo obfervable in other generations. To avoid the force of which 
Argument, it is denied that there is any fuch Homogeneity of parts, but 
that there are feveral Heterogeneal particles , though to us invifible 
which being put upon Motion by the heat of the Hen or fome equivalent 
warmth, like particles will be driven to their like, and fo the Chickert 
will be efFormed : But that to acknowledge any other Anhem^ brings 
inextricable difficulties along with it. For where, fay they, were all the 
Archei which fhap'd the Wajps out of an Horfe's Carcafe C Are they 
parts of the Horfe's Soul, or new intruding guefts upon the old ones be- 
ing ejeded^ Ifthe former, then the Soul of an Horfe isdivifible, and 
confequently material, or, if you will, truly Matter : Ifthe latter, where 
were ihofe little Intruders before:" Or be they fo many fprigs or bran- 
ches of the common Soul of the world i But if fo, why have they not 
one common fenfe of pain and pleafure amongft them all •: But to all 
thefe I anfwer in order. 

And to the firft part of this Objedion I fay, Thit it cannot but be a 
very flrong prefumption , that Nature intends an utter Homogeneity of 
Matterh^ioxt fhe fall upon her work of cfFormation ^ llie fo conftantly 
bringing it to as perfed Homogeneity as we can poflibiy difcern with our 
Senfes. And there being no conceivable convenience at all in the Hete- 
rogeneity of parts, I think the conclufion i^ not ralli, if we averre that the 
immediate matter of efformation of the Fcetm is either accurately Homo- 
geneal , or if there be any Heterogeneity of parts in it , that it is onely by 
accident ; and that it makes no more to the firft work of efformation or 
organization of the Matter, then thofe Atomes of duff that light on the 
limners colours make to the better drawing of thepiifture. For to fay 
that thofe fundry forts of particles put upon motion by external warmth 
do gather together by virtue of fimilitude one with another, is to a- 
vouch a thing without any ground at all, againft all grounds of Reafon. 

For what can ihxs Similitude of Parts confift in, if not either in the 
likenefs of figure , or in the equality of agitation or magnitude < Now 
Bodies of the like figure being put upon motion, will not direft their cour- 
fes one towards another any thing the more for being alike in (hape. In- 
deed Bodies of like figure of equal agitation and magnitude in a confufed 
agitation may very likely goe together, as we fee done ( where yet we 
cannot promife our felves fo exad fimilitude of the particles in their fi- 
gure) in the thinner Spirits of diftilled liquors, that all mount upward; 
in the Tartarous parts of wine, that are driven outward to the fides of 
theveffel^ in the feculency of urine, that finks to the bottom of the 
glafs ; in the fubfidency of this dreggifh part of the world, the Earth, if it 
may fo properly be faid to fubfide and be at the bottom, as in che midft of 
the more refined and fubiile Elements. And lb in like manner the Fer- 
mentation of the matter which precedes the efformation of Creatures 
may haply arrive to fome fuch rude effed as isfeen in the forenamed 
inftances: but it can never amonnt to fuch an artificial contrivance of 
Organs as are in living Creatures, 0^5 But 



1 80 An Appendix to the foremng Antidote. Chap. XL 



But if by Likemffe of Parts they mean onely pnc([e of Parts for fgure 
and ntotion^t\\ty both being fo framed and moderated, that upon external 
warmth their agitation will necefTirily caft them to lock one with ano- 
ther, and to be linked into this admirable and ufeful frame of the body of 
an Animal ; that Artifice would be fo particularly nice and curious, that 
it is utterly unconceiveable but that it muft imply either the attendance, 
or at leaft fir ft contrivance, of a Knomng Principle, that put the Matter 
into fo wonderful an order, as to be able by luch precifelawsoff/^»rtf 
and Motion to exhibite fo noble Objeifls to our Senfe and Underftandmgs : 
And thus our Adverfarics will gain nothing by this fuppofel. 

But though this may feem barely polHble, yet 1 conceive it is very im- 
probable that fuch an infinite number of particles that muft concur to 
make up a FcetKn, {hould have fuch a particular figuring and law of Motion 
imprefs'd upon each of them, as to enable it to take its right ftation or 
-SeemyTrea- pofture in the ftrud^ureof 3 living Creature. * For methinks this is going 
tife ofthe /m- about the bufli, whenas the more compendious way would be to make 
Toulf'iiolk'l fome Immaterial Subftance, fuch as are conceived to be the Seminal 
ch. ii,and 13. Forms ot Plants and Animals, or the Archei, as others call them. For 
ihisForm or Archetts is a thing more fimple and plain, and requires a 
more fimple and plain qualification of the (jjbjed it works upon, to wit, 
that it be onely homogeneal^ and didile, or yielding to the tender affaults 
of that Subltantial power of life that refides m it. 

9. Nor is this opinion of the Archei or Seminal Formes intangled va 
any fuch difficulties, but may beeafily anfwered. 

For as for thofe many pretended intricacies in the inftance of the effor- 
mation ofWal}s out of the Carcafe of a Horfe, I fay, the Archei thzt 
framed them are no parts of the Horfe's Soul that is dead, but feveral 
diftmd Archei that do as naturally joynwith the Matter of his body fo 
putrefied and prepared, as the Crowes come to cat his flefti. 

But you demand where thefe Archei were before. To which I anfwer. 
Can there want room for fo fmall [ kcesoi Spirituality in fo vaft a com- 
pafsas the comprchenfion of the Univerfe i 1 ftiall rather reply. Where 
were they not iT the Wcr/^/^//;/? being excluded out of no place, and the 
fundry forts of Souls being as plentiful and as obvious there, as thofe 
Magnetick particles are in this corporeal world ; and you can fcarce place 
your Loadflone and Iron any where, but you will finde their prefenceby 
the fenfible effeds of them : Or if you will have a grofTer coraparifon, 
they are as cheap and common as duft flying in the Aire in a dry and 
windy Summer. 

To the laft puzzle propounded, whether thefe Archei be fo many 

fprigs of the common Soul of the world, or particular fubfiftcnces of 

themfelves; there is no great inconvenience m acknowledging that it 

may be either way. For it does not follow that if they be lb many hran- 

* This is the chcs OX 6i^V£i&i* ray es o{t\\Q ^xtzi Soul of the world, that therefore they 

ufual phrafe of jfe that vcty Soul It lelf ; and if they be nor, they may have their plea- 

bJi't howT/re fures and pains apart diftindt from one another : And what ispleafure 

juftifiabie , fee and pain to them, may haply be neither to their Original, moving her no 

T^iTkit- "^°^^ '^^" '^^ '■'^'^ P^"§ °^ ^ Cricket does thofe that are attentive to a full 

Conforc 



C H A p. X 1 1. An Appendix to the foregoing Antidote. 

Confort of loud Mufick, or the biting of a Flea does a man tortured on 
a Rack. 

But fuppofe we f3y,They are fo many Subftances as independent on the 
Soul of the mrld as the MAtter it fclf is ( though all depend on God) there 
is no difficulty at all nor inconvenience in that pofition 5 nor need we 
trouble our felves where they are, or what becomes of them then either 
before ihey aftuate this or that part of the Matter^ or after they have done 
aduating the fame, no more then of the parts of the Matter aiftuated by 
them. For as every particle of the Matter is fafely kept within the com- 
pafs of the corporeall world, whether it be aded upon by zny Soul or 
Archeut or not -, fo every Archem or Soul is as fafe in the World of life^ 
and as fccurc from being exterminated outof thecomprehenfion of/w- 
mdterial Beings, whether it a<ft upon any part of the material world or no. 
For Sttbftance., be it of what nature it will, it cannot perifli without a Mi- 
racle- And why God (hould annihilate that which in fucceffion of Time 
may again have opportunity to z(k its part, and prove ferviceable to the 
world, no man, I think, can excogitate any Reafon, 



i8t 



CHAP. XII. 

I. obieSlions againfi the Story of the Charmer tf/Saltzburg, 2. And of 
thehetwitched Chtldrert at Amfterdam, with fame ethers of that kinde - 
3 . As alfo againji that of John <>/ Hembach and John Michael Pifers to 
the Antick dancings of Devils. 4. Alfo againfi the di [appearing of the 
Conventicle of Witches at the naming of God; 5. And againfi a cer- 
tain parage of that Story of the Guardian Genius which Bodinus relates, 

i.T^HE PafTages excepted agalnft in my Third Book are either ^z- 
A ftorical or Philofophical. The Hiftorical are chiefly thefe ; Firft, 
againft the Narration concerning the Charmer of Saltzhurg it is obje- 
fted, That that lajl & greateft Serpent might not be the Devil, but a mere 
Serpent. To which I anfwer, That it is very probable that that Serpent 
( hereferving himfelf fo for the lafi^ and bringing fo fad a fate upon the 
Cha:mer, as if he would either imitate a revenge of the death of fo many 
ofhis own kinde, orfpitefully flurre the glory and victory of their now 
a^moft triumphant enemy ) had more in it then an ordinary natural Ser- 
ftntz, that is, that it was either \.\\& Devil fo transformed, era Serpent 
actuated and guided by him : which we (hall the eafilier believe, if we 
confider that the whole bufinefs of Charming is of no natural cificacy/ 
but fupernatural, if it take any effed at all. 

2. 1 he fecond Objedion is againfi thofe Stories of feveral pofTeflTcd 
parties that have feemedto have vomited flrange fluff out of their fto- 
macks, as if it might be done by forae fleight and cunning, onely to gee 
money. In anfwer whereto I muft needs confefs, th*t there are no real 
flrange effeds or events in the world but fome or other, if it be pofTible, 

Qjt either 



I §2 ^n Appendix to the foregoing Antidote. Chap. XII. 

either out of defign of gain or in waggery, may attempt the imitating of 
them. But this fraud might eafilybedifcovered by prudent fpedators, 
fuch asl fuppofe thofe two Phyiicians were. Cardan and Wierm., who, if 
there had been nothing in the bufinefs but thefieight of a ^ugler^ could not 
have been deceived by that Impofture. 

And as for the Children at Amfterdam^ the fpedacle was fo miferable, 
and their torture by report fo great, and then the parties fo many, and all 
attempts of Art or Religion fo fruftraneous, that it feems very incre- 
dible that there fhould be either fraud or foolery in the matter. As for 
the Maid oi Saxony lier fpeaking Greek^ it were a ridiculous thing indeed 
to look upon it as fupernatural, unlefs it were known that no body taught 
her that language 5 and therefore in fuch cafes the judgement and faga- 
See Fernelius city ofthefitft Relators is to be fuppofed, as in that Story thati^<?r- 
Ve Abditisrc- ne li us leWs US oi ^ Bemoniack in his time that fpakcGr^^^, anddifco- 
rumcM[hili. vered the fecrets of thePhyficians, deriding their ignorance, in that they 
"^'* ' had half kill'd a man by adminiftring Phyfick upon a falfe fuppofal of a 

natural difeafe. 

3. Thethird Objedion is againft the Mirth of fome of the Stories 
recorded, as thn of ^ehn oi Hemhach md ^oh^i Michael the l-'ipers. But 
thefe Narrations are to feem never the more incredible for thofe parages 
of mirth, if we confider that thofe Apoftate Spirits that have their haunts 
near this lower Aire and Earth, arevarioufly laps'd into the enormous 
love and liking of the Animal life, having utterly forfaken the Divine ; 
and that there are fuch Paflions and AfFedions in them as are in wicked 
Men and Beafts-, and that fome of them efpecially bear the fame Ana- 
logy to an unfallen Angel that an Ape or Monkey docs toafober man, 
fo that all their pleafure is in unlucky ridiculous tricks; and that even 
thofe that are more ferocient, if they ever relaxate into mirth, that it is 
foolifhly antick and deformed, as is manifeft in all thofe ftories of their 
dancings and nodurnal Rcvellings : for they bear afecret hatred to what- 
ever is comely and decorous, and in a perpetual fcorn to it diftort all their 
aftions to the contrary Mode, applauding themfelves onely in an unli- 
mited liberty, and of doing whatever either their fond or foul Imagination 
fuggeft to them ; affeding nothing but the I ufl of their own wills, and 
a power to make themfelves wondred at and terrible. 

4. The fourth Objedion is againft thofe PafTages of the Nofturnall 
Conventicles of '^\t.ch.es,dif appearing at the naming of God or ^efus. For 
the Devils ( fay they ) are not at all afraid of thefe Names, but can name 
them by way of fcorn or abufe themfelves, and apply them to their 
own perfons. But the Exception is eafily fatisfied, if we do but diftin- 
guifli betwixt the mindes of the fpeakers of thefe words. Therefore I 
fay it does not follow, becaufe they can ftand the pronouncing of thefe 
words amongft themfelves, that they can alfo when they are named with 
an honeft heart and due devotion. 

Belides, it is not irrational (though they could withftand the power 
o{t\itfe Names, and the devotion of them that ufe them) that it may be 
an indifpenfable ceremony amongft them not to continue their Conven- 
ticles if any be near orprefent that make an open and ferious profefTion 

of 



Chap. XIII. An Jppeftdix to the foregoing JntUotei 182 

of the fear of God. And it is alfo evident how burthenfome the prefence ^ 

of a truly religious perfon is to wicked men, efpecially at that time they 
have a mind more freely to indulge to their own wickedneft. 

5. The fifth and laft Objedion is againfta Vifion or Dream, wherein 
he that had for fo many years the fociety of a Guardian Genius or Good ' 
Angel^ feem'd to hear thefe words , IwiUfave thy Soul ^ i am he that 
before appeared unto thee , as if this Genius or Angel had been himfelf the 
Eternal God. But this need breed no fcruple. For firft, there being no 
fliape of any perfon reprcfented to him in this Vifion , it may goe onely 
for a Divine fuggeftion of the Spirit of God afTuring him of his love and 
providence over him now, as heretofore he had done in like Vifions or 
Dreams. 

And then fecondly, if wefliould admit that the Angel (hould fpeak 
fo unto him, the Angel in this cafe is not properly faid to fpeak as a Per- 
fon^ but as zn Inflrument ^ fo as a mans T(?»^»(? fpeaks, whereas yet a 
mans Soul or himfelf more properly fpeaks then the Teng»e. Where- 
fore if God take fo full pofiTeffion of all the powers and faculties of an 
Angel^ that for a time he lofes the fenfe of his own perfonality, and be- 
comes a mere paflive Inftrument of the Deity , being as it were the Eje 
or Mouth of God •, what in this cafe he fpeaks is to be under ftood of God, 
and not of himfelf. 

Thus 1 have, 1 hope, fatisfied the difficulties concerning all the Hifto' 
rical paflages of this Third Book, that are ftiU remaining in it. For I 
moft confefs that I have expunged fome that feemed not fo accurately 
agreeable with thofe laws I fet my felf, upon my clofer view. Not that 
I know any thing of them whereby I can difcover them to be falfe, but 
becaufe wanting that conformity, they muft be acknowledged by me not 
fo convincingly true. 



CHAP. XIII. 

I. That the Transformation of an humane body into another jhape tnaj he 
done without pain. 2. That there may be an alfual feparation of Soul 
and Body mthout Death properly fo called. 3. That the Bodies of 
Spirits »»4^ ^f hot, or cold, ^rwarm, and the manner hotv they become 
fo. 4. In what fenfe we may acknowledge a Firft in an Infinite fuc- 
cefion of generations, 5. That the fi or y o/ Tree-Geefe in Gerard 
is certainly true. 6. That Ged muft be a Spirit properly fo called. 
7. That Spirits ordinarily fo called are not Vixt nor knc ^ but E (fences 
properly Spiritual , demonftratedfrom the folute Arenofity (as I may fo 
fpeak) of Aire and Fire. 8. That this folutenef makes thofe Aeredl 
Compages incapable of Perfonality, (pontaneous Motion, and Senfatibn.- 
p. As alfo of transfiguring their vehicle into thofe complete fhapes of 
Animals they appear in', 10. And of holding it together in winds and 
fierms ; 11. And lafHy^ oftranfporting Men and CatteU in the Aire. 

12, Thai 



jgA Jn Jp^endtx to the fore^om^ Antidote. Chap. XII !• 

I a. That //Spirits or Demons he nothing but mere comfilements of 
Jiery or Fiery Atoms^e'verj De'vilis many Millions of Devils. 13. The 
preeminence of Arguments fetched from the Hiftoiy of Spirits 4^fli/f 
thofe from the Operations of the Soul in the Body for the proving of a 
Subftance Immaterial. 

V, T^ H E firft Philofophical OhjcCtlon is againft the Transformation of 
-■- an humane body into the ftiape fuppofe ot a Wolf 01 any fuch like 
creature : For it is conceived that it cannot be done without a great deal 
of pain to the transformed, To which I anfwer, That though this Trans- 
formation be made in a very (hort time, yet it may be performed without 
any pain at all. For that part in the Head which is the feat of Common 
fenfe I conceive is very fmali ( fuppofe it to be the Conarion, it is not very 
big :) wherefore the Devil getting into the Body of a man and poffeiling 
that part with the reft, can intercept or keep off all the tranfmilTions of 
motion from other parts of the Body, that, let him doe what he will 
with them, the Party (hall feel no pain at all; fo that he m2iy f oft e» all 
the parts of the Body befides into what confiftency he pleafe, and work 
it into any form he can his own Vehicle of Aire, and the Party not be fen- 
fible thereof all the time. And there is the fame reafon of reducing the 
Body into its own fhape again, which is as painlejs to the Party thac 
fuffersit. Nor is there any fear that the Body once loofned thus will 
ever after be in this loofe melting condition •, for it is acknowledged even 
by them that oppofe Bodinus^ whofe caufe I undertake, that a Spirit cza 
as weW flop and fix a Body as move it. Wherefore I fay, when the Devil 
has /?xf^ again the Body in its priftinelhape, it will according to the unde- 
niable laws of Nature remain in that ftate he left it, till fomething more 
powerful diflettle and change it : and every Body is overpowered at laft, 
and we muft all yield to death. 

2. The fecond Obje<flion is againft our acknowledging an aBualfepa- 
ratjon oi Soul and Body without death^^ieathhems, ^ropenly, as we dehfie 
it, adisjundionoftheSoulfrom theBody by reafon of the Bodies un- 
fitnefany longer to entertain the Soul, which may be caufed by extremity 
ofdifcafes, by outward violence or old age. Now, fay they, What is 
'Violence^ if this be not, for the Devil to take the Soul out of the Body i 
But the Anfwer is eafie. That any feparation by violence is not death^ buc 
fuch a violence in feparation as makes the body unfit to entertain the 
Soul again; as it is in letting the bloud runout by wounding the body, 
and in hindring thecourfe of the fpirits by ftrangling it, or drowning ir, 
or the like. For to revive fuch a Body as this would be a miracle indeed, 
in fuch cafes as thefe, death having feifed upo n the Body in a true and 
proper fenfe ; and then none but God himfelf can thus kill and make 
alive. 

3. Thethird Objedlion is againft the notable coldnef of the bodies of 
Devils. For at the great trial of Witches at S. Edmonds- Bury Affifes in 
>i«^»/? 1645, 1 heard fome of them openly confefs at the Bar, fayesthe 
Objedor, that when the Devil lay with them, he was warm. To which 
Imightanfwerjiflhadamind rather tofhufflethen precifely to fatisfie 

the 



Chap. XIII. An Appendix to the foregoing Antidote. 185 

the exceptions made againft what we have wrote , that it may be fome 
warm yong man had got into the place of the cold Devil : for who knows 
what juggles there might be in thefe things I 

But to anfwer more home to the purpofe, I confefs that the Bodies of 
Devils may be not only vt>Arm^ but findgingly het^ as it was in him that 
took one o{ MeU^chthon s relations by the hand, and (ofcerched her, that ' 
flie bare the mark of it to her dying day. But the examples of coldsxt 
more frequent, as in that famous ftory of * Cuntius, when he toucht the * ^midote, 
arm ofa certain woman of Pf»f/f^ as (he lay in her bed, he felt as cold a.s ^^°g^''^"^' 
ice ; and fo did the Spirit's claw to *Jrine Styles : and many other ftories » ch.V. fea.g. 
there are of that nature. But I will not deny but their bodies may be alfo 
jparm, elfe it is not intelligible how thofe two execrable Magi (hould reap 
fuch unexprcilible pleafure, the one from his ^rmeliifja^ the other torn 
his Fiorina^ as they profefs themfelves to have done, in a certain Dia- 
logue of Francifcus Vicm his, which he has entituled Strix , or T>e Ludi- 
fcatione D^monttm •, and aflures us in his Epiftle before it, that it is a true 
hiftory, and that he fets down but fuch things as he has either feenwith 
his eyes, or elfe heard from the confeflion of Witches themfelves. 

The force therefore of the Objection is levelled againft what we do 
not alTert, that the Bodies of Devils are found only cold: But what we 
would intimate is only this, that their ^c^w being nothing but coagula- 
ted or conftringed Aire^ when they put them in fuch a pofture as to con- 
ftringc their vehicles in a greater meafure by far then agitate the fingle 
particles of it, that it will then feemnot only fo/^ as congealed water 
does, but more piercingly and ftingingly cold, by reafon of the fubtilty 
of the parts. 

But when they not only ftrongly conftringe their vehicle in the whole, 
but alfo fiercely agitate the fingle particles thereof, their Body will be- 
come findgingly hot, and imitate in fome meafure heated brafs or iron, 
wherein the particles keep dofe together, and yet every one is fmartly 
moved in it felf. As is plain to us if we fpit upon thofe metalls fo heated 5 
for they will make the fpittle hizze and bubble, the particles of the me- 
talls communicating their motion to the fpittle that lies upon them •, and 
will turn all liquor into vapours, as we ordinarily fee in the burning of 
Vinegar and Rofe-water in a chamber to perfume the room. For what 
is this perfuming but the fetting of the Aqueous feparable parts of the 
liquor on motion fo ftrongly, as to the mounting of them into the Aire 
and difperfing of them into fume, by the fierce and ftrong agitation of the 
infeparable parts of the heated fire- (hovel ? 

Butlaftly,Ifa Spiritufchis Agitative power moderately and his co»- 
firidive forcibly enough to feel folidor palpable to that man or woman 
he has to deal withall, he may not only feel warm, but more pleafandy 
and gratefully warm then any earthly or fle(hly body that is ; for the fub- 
tilty of the J»f4«fr will more punciiually hit, and more powerfully reach 
the Organs of Senfe, and more exquifitely and enravifhingly move the 
Nerves, then any tcrreftrial body can polfibly. But in the mean time 
the Spirit himfelf is neither hot, nor warm, nor cold, nor any thing elfe 
that belongs to a Body, but aSubftance fpecifically diftindt from all cor- 
poreal 



,85 ^n Appendix to the foregoing Antidote. Chap. XIII. 

'Antidote, poreal Matter whatfoever, as I have * already intimated in the place we 

^°°f a 2*"^' "°^^ defend. 

11. e .2,3,4. ^^ The fourth Objedion is againft our afferting, That it is an incon- 

*see AntUote, gruoUsand felf-contradiding pofition to hold, * That there never was 
Book ;. chap, ^sxy nivin but was born of a woman, though we (hould admit the fuccef ions 
ij-fttt, 5. of mankind infinite. For, fay they, the contradidion is onely if you can 
finde out a Firji : But in infinite fuccejsion there can be no Firfi in any 
fenfe at all ; for if a Ftrfi^, then a Second, and fo on to our own times, and 
thus the Series would be numerable, and confequently finite -, which is a 
contradidion, for then the fttccefion would be both finite and infinite. 

But I anfwer, Firif , that I can demonftrate, That there is a Firfl in in- 
finite fuccefion out of fuch principles as the Atheijl does or is necefTarily 
10 grant, and that is, that Matter is ab <iA.terno, and that fome part thereof 
at leaft moved ah ^^terno. Now it is plain that this Matter that moved 
ah e/€rfr«o either moved of it felf, or was moved by another. If the 
latter, then we have a Jir/? in an infinite fuccefion of motions : for that 
which moved this Matter moved ah o^terno.^ is firfl in order of caufality, 
as is undeniably plain to any one that underftands fenfe. 

But you'i fay that this Matter that moved ah ty£terno was moved of 
it felf. Beit io, yet no part of it can move in this full Ocean of Matter 
that is excluded out of no fpace, but it muft hit fome other part oi Matter 
fo foon as it moves, and that another, and fo on. And thus there might 
he a. Succef ton oiMotions ah ty£tern0ov infinite, and yet a )?r/? in order 
of caufality. For that primordial Motion of the Matter is plainly firfi and 
the caufe of all the reft : And our Underftanding can never be quiet till 
it has penetrated to fome fuch firfi in the order of Caufes. 

And then Secondly, to that fubtile Argumentation that would prove 
that this infinite fuccefion would be both finite and infinite, I anfwer, 
ThatitisamereSophifme from the ambiguity of the term/;-/?, which 
fignifies either Priority oiSuccefion or Priority oi Caufality. In the lirft 
fenfe if we admit 3. firfi, the fttccef ion will be finite according to our own 
Faculties, for we cannot but run beyond, we finding the fucceflfion 
bounded in that firfi. But in the other fenfe, firfi fets no bounds to fuc- 
ceffion,but leaves it free and infinite. 

Or we may anfwer thus. That beginning from this moment and going 
on to the firfi primordial Motion, and calling this prefent moment fir fi, 
and the next before it the fecond, that it will amount to a number truly 
infinite, and that our Underftanding can never goe through it : but, 
though God's Underftanding can, that it does not follow that the number 
is therefore finite -, for an infinite mind may well comprehend an infinite 
nttmher. But for us whofe capacities zxe finite, if we would venture to 
name a /zry? in ;«^«/'<efucceffi on, wefhouldcall it Trpurov a-wnpo'^v, the 
firfi infinite fimal, and acknowledge our felves unable to go through, 
our Undcrftandings being finite. 

5. The fifth and laft Objedion is againft that Story outof <7(?rWof 
the Tree-gee fe in the Ifland of the Pile ofFoulders. For it is objeded by 
one that inquired of fome that lived near the place, that it was not con- 
firmed to him, but that they told him oply that at the time of the year it 

was 



Chap. X 11 1. An Appendix to the forego'mg Antidote. 1 8y 



WIS a notable place for birds nefts, and that one can fcarce walk in the 
Ifland but he will tread on a neft of Eggs. But to this may be anfwered 
either that thofe parties that were confulted were men that looked not 
after fuch curiofities as thefe ; or that the rotten pieces of Ihips or trunks 
of trees that were waftied up thither by the Sea, have been a Jong time 
agoe wafhed away again, and fo the examples of this rarity bein^ not 
frefhly renewed, that the memory of it may be loft with many of thofe 
Parts: For it is nigh threefcore years fince Gf/-W wrote, but while he 
•was living, he offered to make his narration good by futficient witnefles ; 
and he profeffes he declares but what his eyes had feen and his hands had 
touched. 

And healfoadds a Story of another (oxtoiTree-geefe which he gathe- 
red in their (hells from an old rotten tree upon the fliore of om Englif]} 
Coaft betwixt Dover and Rumney : He brought a many of them with 
him to Londo)3^ and opening the fliells, which were fomethin^' like 
Mttfcles, he found thefe Birds in feveral degrees of maturation 5 in fome 
fliapelefs lumps only, in others the form of Birds , but bare, in others the 
fame form and fhape, and with down alfo upon them, their (liells gapin^^^ 
and they ready to fall out. 

I might adde a third kind defcribed tome by a Gentleman out oilre- 
land^ which he has often obferved upon thofe Coafts •, but it is not mate- 
rial to infift upon the defcription thereof. All that I aim at is this, That 
this truth of Birds being bred efpttref action is very certain, of which I am 
fo well aflured by this Gentleman's information as well as that narration 
of Gerard, that I muft confefs for ray own part I cannot doubt of it at all. 
And it might countenance my credulity, if I could be here juftly fufpeded 
of that fault, that theObjedror himfelf upon further enquiry is at length 
fully Citisfied concerning the fame truth. 

6. We have now anfwered all the Objedtions, as well Philofofhical as 
Hifiorical.^ made againft thofe particular paflages in my Third Book. 
There remains only one of a more univerfal nature, and indeed of fuch im- 
portance, that if I do not fatisfie itj it does utterly fubvert the main defign 
of our whole Third Book againft Atheifm , wherein we would fetch off 
men to an eafier belief of a God, from the Hi^oxy oi S pints. For admit- 
ting all thofe Stories to be true, yet, fay they, it does not at all follow 
that there are 5/'/rm in that fenfe that I define i'^/>/'/j, and in fuch a no- 
tion as is underftood in my explication of the idea of God, viz. That there 
fhould he an Immaterial or Incorporeal Subftance that can penetrate and 
aifuate the Matter ; for they themfelves are but a thinner kind of Body^ 
fuch as Aire or Fire^ or fome fuch like fubtile Element, and not pure Spi- 
rit according to our Definition thereof. 

If this were true, I muft confefs that our laft Book againft Atheifm is of 
no efficacy atall,and can doe nothing towards the end it was intended for. 
For if there be a God., of neceftity he muft be a Spirit properly fo called ; 
otherwife he cannot be Infinite. Nor can he be this Univerf^ Matter in 
the world, though we fuppofe it ^o««^/f/^ becaufe he could Apt then be 
perfeB. But he muft be an Effence of which this i»/4»fr depends, and in 
which he is, penetrating and pofTefling all things. Which any one wilt 

R eafily 



J g 3 An Jppejidix to the foregoing Antidote Chap. XIII. 

eafily believe, if he were aflured that there are particular Sfints that pene- 
trate and aftuate this or that part of the Matter^ which I contend that 
thofc Stories which 1 have related do evidently evince. 

7. For I appeal to any one that knows what Fire and Aire is, whether 
they be not as truly a mere aggregation of loofned particles of the Matter 
zsznheafoffana; only they are fo little, that they are invifible and 
infenfible in their diftindl particularities, but as truly disjoined Atomes (if 
I may fo ciU what is ftill divifible ) as the grains of [and we fpeak of. 

8. Now this being fuppofed, which nothing but Ignorance can deny, 
wefl'iall plainly difcover that fuch things are done by Spirits^ as we ufually 
call them, as are altogether incompetible to any compages ohhdefmall 
grains or Atomes of Matter of which Aire and Fire do confift. For firft, 
Either all thefe Grains or Atomes have Senfe^ Imagination and llnderftan- 
ding in them, or but Come few, or but one only. If all or fome few, it is 
plain that they are fo many diftinift intelligent Beings, and a diftinft in- 
telligent Being is a Perfon -, fo that this one perfon is many perfons ; 
which is plainly contradiftious, at leaft foolifhly ridiculous. But if the re- 
fidence of 5f»/f , Imaginatiemad llnderfianding be plac'd in one, how is 
it poflible that that one Atome (liould be ablcfpontaneoujly to mo'ue all the 
refl^ And the fame reafon would be if we fhould feat 5f»/"f and Rea[on 
in fome few inward Atomes. For how could they bring away thofe be- 
hindethem, or carry on thofe on the fide of them, or drive them before 
them, fo as that they would not divide and be left behinde < And yet it is 
a {hrewd prefumption that the Seat ofSenfe is confined to fome fmall cora- 
^nklntheFehicleofaSpirit^ it being (o in the Body of a Man. For if it 
were not, but that every part of the Vehicle had Senfe in it felf, the exter- 
nal Objed would feem in God knows how many places at once, and the 
Images of things would be either utterly confounded, or the Atomes, 
when they pat themfelves upon their march, would raiftake their mark, 
and following direftly their fenfe, would of neceffity break one from ano- 
ther and deftroy the whole. 

9. Again, It is manifefl that that which has the power oiSenfation in 
:x Spirit has alfo the power of Memory^ elfe they could not remember the 
Objefts of Senfe, if it were not one and the fame thing in them that had 
both Senfe znd Memory : and that which remembers does alfo imagine^ 
and that which imagines by the power of imagination transforms the Ve- 
hicle into various fliapes and figures , and holds it there in that fhape fo 
long as it thinks good. 

Now I demand, how can this poflibly be done by either one or a few 
Particles or Atomes refiding in any part of the Vehicle ? How can theyi 
either hold together the other, or lay hold upon them, to reftrain thens 
and conftringe them into this or that form, fuppofe of a Dog^ Colt, or 
Man ? But to fay that Imagination is in every part of the Vehicle, and 
to admit thofe particles to imagine that have-not fo much as Senfe (as the 
farr greater part feem not to have from what even now was intimated ) is 
altogether-^jnreafonable. 

10. Thirdly, That which Z«f^f^/'«;f alledges againfl: th^ Immortalitf 
of the Soul, fuppofing it fuch a congeries of little Atomes as htxtSpiritS' 

are 



Chap. XIII. An Apj^mdix to the foregoing Antidote. 189 

arefuppofed, isasftrong an Argument againft the Exiftence of fuch 
kinde of Spirits. For they would h& blown o«r like a candle, or torn in 
pieces with the windes, and be diftpated like ftnoke or clouds. 

1 1. Fourthly and laftly, The tranfportation of Cattel, and of Witches 
themfelves to their Nofturnal Conventicles through the Aire, {(spirits 
or Devils be but a mere congeftion effuhtile Atomes Aier<j or F/fry, with- 
out an inward Immaterial Principle that has a power to hold h^ the par- 
ticles together, is a thing altogether icnpoirible. For it is evident that 
the weight of a Man or a Beafl will fink through the Aire^ and never reft 
till they reach the Earth ; and fo they would do through the Vehicle of 
a Spirit^ that is as fubtile, fluid and yielding as the Aire it felf is, were 
there not an Internal eflence and principle that was able to conftringe and 
hold together this fluid body or Vehicle o( the Spirit.^ and fo make it to 
fuftain the weight. For all Bodies hard or fluid are equally impenetrable ; 
and therefore if any power fliould hold the Aire together foas to reftrain 
it near within one com pafs or fpace, and yet not change the ufual confi- 
ftency of it, it would be as winde in a bladder ; and a man might lie up- 
dn it as fafely as upon a foft bed, and never fear finking through. 

But in this Icofe compofure of Atoms which they fay is all that is in a 
Spirit (though we fhould admit of that ridiculous fuppofition, that every 
Atome can imagine 2Xi^ ^pply it felf to one joyntdefign of holding all 
clofe together ) yet it is hard to conceive, that this adual divifion of the 
whole into fo many fubtile, exile, invifible particles does not fo enfeeble 
the fpontaneous offers towards the fuftaining and carrying away of the 
burden, that their endeavours would ever prove fruftrancous. 

12. But I need not infift upon that which, it may be, may feem a 
point fomething more lubricous, whenas we have what is more palpably 
incongruous prefenting it felf to our view. For this compilement of Aierj 
or Fiery particles being the only fubftance acknowledged in a Spirit, 
every Atome having /»?4^/»/?/c» and Reafon in it to apply rt felf to one 
joynt defign, they muft be, as I have intimated heretofore, as properly fo 
mzny diftinif perfons as the grains offandare fo many <///?/;? ^ indivi- 
duals of Matter, and therefore every one Devil is indeed 5000 millions 
of Devils and more -, a thing that a man would little dream of, or admit 
to be any more then a dream, if he thinks of it waking. But if fuch things 
as thefe will not be acknowledged as abfurd , but ftiamelefly admitted 
and fwallowed down for true -, I muft confefs that there is no Demon- 
ftration againft impudence and pertinacity , and that I am not able to 
prove to fuch that either Brutes have life , or that the moats that play in 
the beams of the Sun are devoid ofSenfe and Reafon. 

13. The fubftance of thefe Arguments, as the Reader may remem- 
ber, I have made ufe of elfwhere for the proving of an 7»f<7r/><jrf4/ Pr/'w- 
dple refiding and adling in the Body of man ; but the frame and manage- 
ment of them in this place is not a little different , and their force far 
more confpicuous and apparent, the fixt confiftency and Mechanical fa- 
brick of an humane Body being able to perform many things that the 
fluid and unorganized Vehicle of Fire and Aire cannot poifibly doe, un- 
lefs we admit an immaterial effence to be in it, and fo throughly to polTefs 

R 2 it 



I 

I po An Appendix to the foregoing Antidote. Chap. X 1 1 !• 

it all over, as to have the power to conftringe it and transform it into 
thofe various (hapes it does appear in. And therefore though our Ar- 
gumentations for an Immaterial Soul in the Body of man be folid and ir- 
refutable ^ yet becaufe the truth is more palpably and undeniably de- 
monftrable in the Fiery or Aiery Vehicles of what we ordinarily call Spi- 
rits, I conceive that our Third Book againft yf?^fji/w is very conveni- 
ent, if not necelTary, not at all needlefs nor unprofitable. 



THE 



THE 

CONTENTS 



O F 



The Antidote againft A T irt i s M. 



The Preface. 



T 



HE A Ht hour's Afologit 
for 'Writing this Treatife^ 
then heing fo many alrea- 
dy oit the fame Su^jeil. 
fol. I 

2. That ^hat he has "^rote are the pro- 
per Emanations of his own Afind, and 
may have their peculiar ferviceahlenefs 
for men of the like Genius. ibid. 

3. That he affeBs not Rhetorick^, nor 
Philologie, nor the pompous numerofity 
of more popular Arguments^ hut fohd 
and unrefiflihle Reafon in a perfpicuoMs 
Afethod. 2 

4. That he has undeniably demonflrated 
the Exiflence of Cod, this one Pofiulate 
being hut admitted^ That our Faculties 
are true. 3 

5. His peculiar Afanagcmint bf the firjl 
Argument o/Des-Cartes : ibid. 

6. And the Reafons of his RejeSiion of 
the refi. 4 

7. His caution and choicenefs in the 
managing fuch Arguments as are 
fetch'd from the more general Phaeno- 
mena of Nature .- ibid. 

S. As alfo in thofe from Animals. 5 

9. His carefuU choice in fuch Hi(tories 
as tend to the proving o/Spirits. 6 

10. His affurednefs of that kinde of Ar- 
gument, ibid. 

1 1 . The reafon of his declining the re- 
cital of the miraculous Stories of Holy 
Writ. ibid. 

1Z. His fludied Condefcenfion and com- 
pliance Vfith the Athdfi to ^nn him 
from his Athetfm. 7 



B O O K I. 

Chap. I. i.'^HAT the Pronenefsof 
X thefe Ages of the World 
to winde themfelves from under the axve 
of Superstition makes the attempt fea- 
fonable of endeavouring to fleer them 
of from Atheifm. 2. That they that 
adhere to ■ Religion in a mere fuperfliti- 
om and accuftomary way , if that tye 
once fail, eafily turn Atheifts. 3 . The 
ttfefulnefs of this prefent Treat ife even 
to them that an ferioufly Religious, f. 9. 

Ch A p. IT. I. That there is nothing fo de- 
monflrable, that the Mind of man can 
rationally conclude that it is impojftble 
to be otherwife. 2. That the Soul of 
man may give full Ajfent to that Vchich 
notwithflanding may poffibly be other- 
W't/f, made good by fever al Examples. 
3 . A like Example ofDijfent. 4. The 
Reafons "^hy he has fo feduloufly made 
good this point. 5. That the Atheifi 
has no advantage from the Authoftr's 
free confeffion, that his Arguments are 
not fo conviBive but that thej leave 
a poffMlity of the thing being other- 
wife. 10 

Ch A p. in. r. That We are frfi to have 
a fettled notion What God is, before 
Wegoe about to demonfirate That he is. 
2. The Definition of God. 3. That 
there is an Idea of a Being abfolutely 
perfcft in our Mmd, Whether the A- 
theift W't// allow it to he the Idea of God 
or not. 4. That it is no prejudice to the 
NatHrality of this Idea, that it may be 
R 3 framed 



The Contents. 



fiamed fromforne occaftons fiom with- 
out. iZ 

Chap. IV. l.fVhat Notions are more 
farticnUj-h com^rifed in the idea of 
' ^Being'attblutelyPeirfed:. z. That 
,_ the difficum of fraMng the conception 
of a thing ot^ght to he no jirgumtnt 
againft the Exijience thereof-^ the na- 
ture of corf oreall Matter being fo per- 
plex'd and intricate, which jet all men 
acknowledge to exijl. 3 . That the' 
Idea-oy a Spirit is as eafy a Notion as 
of any other Suhflance whatfoever. 
what powers and properties are contai- 
ned in the Notion of a Spirit. 4. That 
Eternity /j»(/lnHnity, if God were not, 
would be cajl upon fomething elfe -, fo 
that Athcifm cannot free the Mind 
from fuch Intricacies. 5. Goodncfs, 
Knowledge and Power, Nations of 
highefi Perfection, and therefore necef- 
farily included in the idea of a Being 
abfolutely Perfcd. 6. As alfo Ne- 
cefllty, It founding greater PerfeElion 
then Contingency. 14 

Ch A p . V. I . what has occaflonedfundry 
men to conceit that the Soul is Abrafa 
Tabula, z. That the Mind of Man 
is not Abrafa Tabula , but has adual 
Knowledge of her own , and in What 
fenfe fhe has fo. 3. A further illu- 
y ration of the truth thereof. 1 7 

C H A p . V I. I . Sundry Infiances arguing 
aduall Knowledge in the Soul : as 
that fhe has a more accurate Idea of a 
Circle and Triangle then Matter can 
exhibite to her : Z. And that upon one 
fingle confideration fhe azures herfelf 
of the Vniverfal AffeElion of a Trian- 
gle. 3. The fame argued from the 
nature of Mathematical and Logical 
Notions, which come not in by the Sen- 
fes, as being no Phyfical affeftions of 
the Matter ; 4. Becaufe they are 
produced without any Phyfical motion 
upon the Matter ; 5. And that con- 
trary kindes may be intirely in one and 
the fame part of Matter at once. 
6. That there are certain fure Complex 
Notions of the Mind for which fhe was 
' ,' not beholden to Senfe. 1 8 



Chap.'.VII. I. The Mind of Man 
being not unfurnijh'd cf Innate Truth 
that we are with confidence to attend to 
her naturall and unprejudic'd Dilates 
and Sttggefiions. 2. That fome No- 
tions and Truths are at leafl naturaSj 
and unavoidably ajfented unto by the 
Soul , whether Jhe have of her felf 
AElual Knowledge in her or not. 3. 
And that the Definition of rf Being ab- 
folutely Perfcd: is fuch. 4. And that 
this abfolutely Perfcd Being ps God, 
the Creator and Contriver of all 
things. 5. The certainty and fettled- 
nefs of this idea. 2 o 

Ch A p . V 1 1 1. I . That the very Idea of 
God implies his neceflary Exiftence. 
Z. That his Exiftence is not hypothe- 
tically nccejfary, but abfolutely, Veith 
the occafion noted of that flippery Eva- 
fton. 3. That to acknowledge God a 
Being neceffarily Exiftent according 
to the true Notion of him., and yet to 
fay he may not Exift, is a plain con- 
tradiElion. 4. That Neceffity m a Lo- 
gical term, and implies an indijfqluble 
connexion betwixt Subje^ and Pradi" 
cate, Vf hence again this Axiome is ne- 
ceffarily and eternally true, God doth 
exift. 5. A further Demonfiration of 
his Exiftence from the incompetibility 
of Contingency or Impoffibility to his 
Nature or Idea. 6. That neceffary 
Self-'exifience belongs either to God, or 
to Matter, or to both. 7. The great 
Incongruities that follow the admijfion 
of the Self-exiftency of Matter. S. An 
Anfwer to an Evafion. 9. That a 
number of Sclf-ejfentiated Deities 
plainly takes away the Bting of the 
true God. lO. The unely undeniable 
Demonflratipn of the Unity of the God- 
head. 11. The abfurdnefs in admit- 
ting atiual Self-exiflence in the Mat- 
ter, and denying it in God. 1 2. That this 
abfurdity cannot be excufed from the 
fenjiblenefs of Matter, fith the Atheifi 
himfelf is forced to admit fuch things as 
fall not under Senfe. 1 3 . That it is as 
fooltfh a thing to rejeH the Being of 
God becaufe he does not immediately 
fall under the Senfes, as tt were to rejeU 
the Being of Matter becaufe it is fo m- 
comprehenfible to the Phanf). 14. The 

faBiom 



The Contents. 



faB:ioM Humourfometiefs of the Atheifi 
in fiding vith fume Faculties of the 
SohI , and rejeBing the rejt though 
tquallj comfuent judges. 21 

Chap. IX. i.The Exijletice of God ar- 
gued from the Finall caufe oftheim- 
flantation of the Idea of God in the Soul. 
2. An Evafion of the Argument., hy 
ffffojing all things to he fuch as they 
are., by Chance. 3. That the Evafion 
is either imfojfible, or hut barely pofft- 
hle, and therefore' of no weight. 4. That 
Tve are not to attend to what is fimfly 
pojjible^ but to what our Natural Fa- 
culties determine. 5. He urges there- 
fore again the Final caufe oftheinde" 
lebleldeiorlmageofGodin the Soul.^ 
illuflrating the force thereof from a Si- 
militude. 6. That fuppofing God did 
exifi, he would have dealt no otherwife 
with m for the making himfelf known 
unto M then we are de fafto dealt with ; 
which therefore again Argues that He 
dothexij}. 26 

Ch a p. X. I . Several other AffeEiions or 
Properties in the Soul of Man that ar- 
gue the Being of God, 2. As Natu- 
ral Confcience. 3. A pious Hope or 
Confidence of fuccefs in a^airs upon 
dealing righteoufiy Vcith the fVorld. 
4- -An Anfwer to an Obje^iion, That 
fome men are quite devoid of the fe Di- 
vifx fcnfes. 5. That the Vniverfa- 
lity of Religious iVorJhip argues the 
Knowledge of the Exifience of God to 
ke fiom the Light of Nature. 6. An 
Anfwer to an Obje^ion, viz. That this 
general acknowledgment of a God a- 
mongfi the Nations may be hut an V- 
niverfal Tradition. 7. Another Ob- 
jeSion anfwered, viz. That Vchat is 
Hniverfally received by all Nations may 
mtwithfiandmg be falfe. 8. An Ob- 
jtEtion taken fi-om the general falfnefs 
and perverfnefs of the Religions of the 
Nations. Th firfi Anfwer thereto by 
V?ay of Apologie. 9. The fecond An- 
fwer , fuppofing the Religions of the 
Nations as depraved as you pleafe. \ o. 
A further Obje£iion from the long con- 
tinuance of thofe falfe Religions, and 
the hoptlefnefs of ever getting out of 
them, Vfith a brief Anfwtr thereto. 28 



Chap.XI. I. A concerning Enquiry 
touching the Ejfenc^ of the Soul of 
Man. Z. That the Soul is not a mere 
Modification of the Body., the Body 
being uncapabk of fuch Operations as 
are ufually attributed to the Soul, as 
Spontaneous Motion, Animadverfion, 
Memory, Reafon. 3. That the Spi- 
rits are uncapable o/Memory, and con- 
fequtntly of Reafon, Animadverfion, 
<e»(io/MovingoftheBody. 4. That 
the Brain cannot be the Principle of 
fponcaneous Motion , having neither 
Mufcles nor Senfe. 5. That Phan- 
fy, Reafon ^W Animadverfion is fea- 
ted neither in any Pore , nor any parti- 
cular part of the Brain , nor is all the 
Bi^ain figured into this or that Con- 
ception, nor vvery Particlt thereof. 

6. That the Figuration of one part of 
the Brain is not refleRed to the refi, de- 
monftrated from the Site of things, 

7. That the Brain has no Senfe, fur- 
ther demonftratrd fi-om Anatomical 
Experiments. 8. How ridiculoujly 
the Operations of the Soul are attrihu' 
ted to the Corarion. 9. TheConclu- 
fion. That the Impetus of Spontaneous 
Motion is neither from the Animal fpi- 
rits nor the Brain. 10. That the Soul 

■ is not any Corporeal fubftance difiinB 
from the Animal Spirits and the Body-, 
II. And therefore ts a Sub fiance In- 
corporeal. 12. The difcovery of the 
E fence of the Soul, of^hat great ufe- 
fulnefs for the eafier conceiving the 
nature of God. 1 3 . And how there 
may be an Eternal Mind that has both 
"Under fianding and power of Moving 
the Matter of the IJniverfe. 32 



Book I L 

Chap. I. \.'~T'HAT the more gene- 
1 ralVhxnomeT\-a.ofEx= 
ternal Nature argue the Being of a 
God. 2. That if Matter be felf-mo- 
ved, it cannot ^ork. it felfinto thefe 
Phaenomena. 3. Much lefs if it reft 

. of it felf. 4. That though it '^re 

partly felf-mov ing, partly filf-refiing, 

yet it could not produce either Sun or 

S tars of that figure they are. 5 . That 

R 4 thi 



The Contents. 



the Laws of the Motion of the Earth 
are not cafual or fortnitous. 6. That 
there is a Divine Providence that does 
at leafi apfrove, if not direEl^ all the 
Motions of the Matter ; ^ith a Rea- 
fon ^hy Jhe permits the EffeBs of the 
mere Mechanical motion of the Mat- 
ter to goe as far as they can. 3 7 



C H A P . 1 1. I . The perpetual parallelifm 
of the Ayas of the Earth a manifefi ar- 
gument of Divine Providence. 2. The 
great Inconveniences, if the pofiure of 
this parallel Axis ^ere Perpendicular 
to the Plane of the Ecliptick^: 3. Or 
Co-incident Vctth the f aid Plane. 4. The 
excellent advantages of that Inclining 
pofiure it hath, and '^hat a manifefi 
Demonflration it is of Providence. 
5. The fame Argument urged frem-> 
the Pcolemaical Hypothelis. 6. A 
further confederation of the Axis of the 
Earth, and of the Moon's crojfing the 
ty^quinoElial Line. 7. A Demonfira- 
tion from the Phaenomenon of Gravi- 
ty, that there u a Principle dif}in£l 
from Matter. 8. That neither the 
Aire, nor any more fabtile Matter in 
the Aire, have any Knowledge or free 
Agency in them. 9. A notable De- 
monflration from the Sucker of the 
Aire~Pymp's drawing up fo great a 
'Speight , that there is a Suhfiance di- 
fiinSl from Matter in the fVorld. 
lO.That this Phaenomenon cannot he 
falv'd hy the Elaftick power of the 
Aire, demonfirated from the Phaeno- 
menon it f elf 11. An Evajion pro- 
duced and anfwered. iz. Another 
Evajion anticipated. 13. That this 
peremptory force of Nature againjl the 
firfl Lawes of Mechanical motion and 
againj} that of Gravity, u a palpable 
pledge, that where things fall out fitly, 
there is the fame Immaterial Guide, 
though there be not the fame fenftbility 
of force on the Matter. 1 4. The ri- 
aiculous Sophijlry of the Atheifi, ar- 
guing from fame petty effeUs of the 
mere Motion of Matter that there is 
no higher Principle, plainly dif cove red 
and juJUy derided. 15. Providence 
concluded from the Laws of Day and 
Night, winter and Summer, &c. 40 



Chap. 1 1 1. J. That there is nothing in 
Nature but what pajfes the approbation 
of a Knowing Principle. 2. The great 
Vfefulnefs of Hills and Mountains. 
3. The Conditionof Man in order and 
refpell to the reft of the Creation. 4. The 
defigned Vfefulnefs of parries of 
Stone, Timber-fVood, Mnalls and 
Miritralls. 5 . How upon theft depend 
the glory and magnificence both of Peace 
and Warre : 6. As alfo the defence 
of Men againji Beafis. 47 



Chap. IV. i. Dijiinflion 0/ Land and 
Sea not without a Providence. 2. As 
alfo the Conftfience of the Sea-Water 
that it can bear Ships. 3. The great 
convenience and pleafure of Naviga- 
tion. 4. The admirable train of fit 
Provijicns in Nature for thegratifying 
the Wit of man in fo concerning a Cu- 
riofity. 50 

Ch A p. V. I . That the Form <?^£i Beauty, 
Seed ^W Signature 0/ Plants ^z^-f ^r- 
guments of a Providence. 2. That 
though the mere motionof the Matter 
might produce certain Meteors, as 
Haile, Snow, Ice, (^c. jet it will not 
follow that the fame is the adecjuate 
saufe 0/ Animals and Plants. 3 . That it 
were no great botch nor gap in Nature, 
if fome more rude Phaenomena were 
acknowledged the Refults of the mire 
Mechanical Motion of Matter. 
4. That the Forme and Beauty of 
E lowers and Plants are fiom an higher 
Principle. 5. That there is fuch a 
thing as Beauty, and that it is the Ob- 
jell of our IntelleH^ual Faculties. 
6. From whence it follows , that the 
beautiful Forms and Figures of Plants 
and Animals are from an IntelleHual 
Principle. 52 

Ch A p . V I. I . Providence arguei from 
the Seeds of Plants. 2. An ObjeBion 
anfwered concerning flinking Weeds 
and poifonom Plants. 3. The Signa- 
ture of Plants an argument of Provi- 
dence. 4. Certain Infiances of Signa- 
tures. <y. An Anfwerto anObjeBion 
concerning fuch Signatures in Plants 
as cannot referre to Medicine. 5 5 



Chap. 



The Contents. 



Cha?.VII. I. That the Ufefulnefs 0/ 
Plants argues a Providence, particu- 
larly thofe that affordTimber. z. Ai 
alfo fuch Herbs and Plants as ftrve 
for VhyfKk for Men and Beajis. ^.Of 
Hants fit for Food. 4. Of the Colour 
cf Grafs and Herbs, and oftheVtmts 
of Trees. 5. The notable provijions in 
Nature for Husbandry and Tillage, 
tvith the univerfal Vfefulnefs o/Hemp 
And\\a.\e. 6. The marvellous Vfe- 
fulnefs of the Indian Nut-Tree. 58 

Ch A P. V 1 1 1. I'.Tht defigned Vfeful- 
nefs of Animals /or Man, m in parti- 
cular of theDog and the Shtep. 2. As 
Mlfo of the Oxe and other Animals. 
3 . of Mans fubduing the Creatures to 
htm/elf 4. of thofe that art ai jet 
untamtd. 5. The excellent Vfeful- 
fiefs of the Hork. 6. The Vfefulnefs 
»f feme Animals that are Enemies to 
jHch Animals as are hate full or noifeme 
to Man. 6z 

Chap. IX. 1. The Beauty of fevtral 
hrute Animals, z. The goodly State- 
lint fs of the Horfe. 3. That the 
Seauty of Animals argues their Crea- 
lien from an JntelleBual Principle. 
4. The difference of Sexes a Demon- 
fi rat ion of Providence. |. That this 
difference is not by Chance. 6. An 
ObjeilioM anfrvered concerning the Eele. 
7. Another anfwered^ taken from the 
tenfideration of the fame careful pro- 
fijion of difference of Sexes in vtler 
AnimMs. 8. Of Pifhes and Krds 
ieing Ovifarotts. 9. Of Birds buil- 
ding thtir Nefis and hatching their 
^il,'- lO- -^^ Objtflion anfwered 
Concerning, the Oftrich. 1 1 . That the 
Homogeneity of that CryftaUine liquor 
"Vphichis the immediate Matter of the 
generation of Animals implies a Sub' 
jianct Immaterial or Incorporeal in 
Animals thus generated. 12. An 
Anfwer to an Elufton of the foregoing 
Argumtvt. 64 

Chap.X. I. That the Fabrick c/ tht 
Bodies of Animds argues a. Beitj : as 

. namely the number and fitnatioH of 
thtir Eyes and Ears • z. As alfo of 
their Legs. ^. The Armature cf 



Beajis, and their Vfe thereof. 4. Of 
the general firuSiure of" Birds rfw^l ifhes. 
5. The admirable Fabrick^ of the 
Mole. 6. Cardan'j rapture upon the 
confideration thereof. 7. Of the Hare 
and Grey-hound. 8. Of the flru- 
ilure of the body 0/ 1 /;e Camel . 69 

Chap.X I. i.Some general Obfervables 
concerning Birds. 2. Of the Cock. 
3- Of the Turkey-Cock. 4. Of the 
Swan, Hern , and other fVater-foul. 
5- Of the ydL(/.-\.covii'xa. and -Trhn-Zfoph^^ 
and of the peculiarity of Sight in Birds 
of prey. 6. The Defcription of the 
Bird of Paradife according to Cardan. 
7. ThefuffragesofSczWger, Hernan- 
des and Nierembergius. 8. Aldro- 
vandus his ObjeBions againfi her fee- 
ding on tht dno one ly., Veith "^ hat they 
might probably anfwer thereto. 9. Hh 
Obje£lions againfi her manner of Incu- 
biture.,V(>ith the like Anfwer. 10. fvhat 
Properties they are all five agreed on. 
11. In vohat Pighafetta and CluCus 
diffent from them all^rvith the Author s 
conditional inclination to their judg- 
ment. 12. The main Remarkablesin 
the ft or y of the Bird of Paradife. i^.A 
fupply from ordinary & knorvn Exam' 
pies at eonviElive or more conviElivt of 
a difccrning Providence. 72 

Chap.XII. I. That there is not an 
ampler Teftimony of Providence then 
the ftrudure of mans Body. 2. The 
fafenefs of the fabrick^ of the Eyes, 
3. Their exquifete fitteduefs to their 
ufe. 4. The fuperadded advantage 
of Mukksto thetye. 5. The admi- 
rable, contrivance of Mufcles >» the 
whole Body. 6. The fabrick^ of the 
Heart and of the Veins. 7. Of the 
Teeth and of the Joynts, of the Arms 
and Legs. 8. Of the hinder farts of 
the Body, <f»^Head, Vertebrar, Nails, 
Bones, &c. 9. That there is propor- 
tionably the fame evidence of Provi- 
dence in the Anatomic of all Bodies as 
in that of Man. 10. The fottifinefs 
of them that are not convinced from 
thefe Confi derations. 11. OfthePaf- 
fions in Man, and particularly that 
0/ Devotion. 12. O/f^fPaflionsof 
Ani mals, and their Vfefulnefs to them- 

fdves ; 



The Contents. 



fehes ; 1-i,. Js alfo to Man. The 
ridictilous Antipathic of the Ape to 
the Snail. 14. Hew inept andfiuflra- 
neous a 1' ajp on ^t\\g\or\rtiould he in 
Man, if there were neither God nor 
Spim in the iVorld. 15. The out ra- 
geom Miftake of Nature in implanting 
this Property of Religion in Man, if 
there he no God. 1 6. The neceffary 
caufe of Diforder in Man's nature. 
17. The excjuiftte fitnefs that there 
Jhouldhefuch a Creature as Man upon 
Earth. 18. That the '^■'hole Creation 
and the fever al ipzrtS thereof are an un- 
deniahk Demonfiration that there is a. 
Cod. 78 



Book IIL 

Chap. I. i.'TpH^i/-, good men not al- 
X. Tvajs faring heft in this 
world, the great examples of Divine 
Vengeanee upon wicked and hlajphemous 
Perfons are not [0 convincing to the oh- 
Jiinate Atheift. 2. The irreligious 
Jeers and Sacrileges of Dionyfius of 
Syracufe. 3. The occafion of the A- 
theifis incredulity in things fuperna- 
tural or miraculous. 4. That there 
have heen true Miracles in the world m 
well as falfe. 5. And what are the 
hefi andfafefi ways to difiinguijh them, 
that we may not be impos'd upon by 
Hiftury. 86 

Chap. 1 1, i. The Moving of a Sitve 
hy a charm. Coskinomancy. 2. A 
Magical Cure of an Horfe. 3. The 
Charming c/Serpents. 4. A jlrange 
Example of one'Dtzxh-^tncken as he 
walked the Streets. 5. A Story ofafud- 
den wind that had like to have thrown 
down the Gallows at the hanging of two 
Witches. 89 

Chap. 1 1 1. \.That Winds <?W Tem- 

pefts are raifed upon mere Ceremonies 
or forms ofw^ords. 2. The unreafo- 
nablenefs 0/ Wierus his douhting of the 
Devils power over the "Meteors of the 
Aire. 3. Examples of that power in 
Rain and 1 hunder. 4. Margaret 
Warine difcharged upon an Oaks at a 



Thunder-Clap. 5 . Amantius and Ro- 
tarius caft headlong out of a cloud upon 
an houfe-tip. 6. The witch ofCon- 
flance feen hy the Shef herds to ride 
through the Aire. 7. That he might 
addefeveral other Injlances from Eye- 
Vdtnelfes, of the firange EjfeSisoftK- 
vifihle Demons. 8. His compendiotts 
Reherfal of the moji remarkable ex- 
ploits of the Devil o/Mafcon in lieu 
thereof. 9. The JReafons of giving 
himfelf the trouble of this Reherfal. 9 1 

C H A p . IV. i.The Supernatural EfeEfs 
ohferved in the bewitched Children of 
Mt ■ Throgmorton and M"» Muf- 
champ. 2. The general Remarkables 
in them both. 3 The pojfejjion of the 
Religious Virgins of Werts , Heffi- 
mont, c^c. 4. Thejtory of that fa- 
mom Ahhatefs Magdalena Crucia, her 
ufelefs and ludicrous Miracles. $.That 
Jbe was a Sorcerefs, and was thirty 
years married to the Devil. 6. That 
her fiory is neither any Figment of 
Priefts, nor delufton of Melancholy, g6 

Chap.V. 1. Knives, Wood, Pieces of 
Iron , BaUs of Haire in the body of 
Ulricus Neufefler. 2. The vomiting 
of Cloth fiuck.with Pins, Nails and 
Needles, as alfo Glafs, Iron andHdire^ 
by Wierus his Patients, and bj a friend 
of Cardan'/. 3 . Wierus his Story of 
the thirty pcffefed Children of Am- 
fterdam. 4. The ConviBivenefs of 
thefe Narrations. 5 . ObjeUions againft 
their ConviBivenefsanfwered. 6. Of 
a Maid Damoniack^fpeaking Greek j 
and of the miraculous binding ofano- 
thers hands by an invifible power. 98 

C H a p . V I. I . The Apparition Ecker- 
ken. 2. The Story of the pyed Piper. 
3 . A Triton or Sea-God feen on the 
bankj ^/Rubicon. 4. Of the Imps of 
Witches, and "Whether thofe old ^omen 
he guilty offo much dotage as the A- 
theift fancies them. 5. That fuch 
things pafs betwixt them and their 
Imps as are impojfible to he imputed to 
Melancholy. 6. The examination of 
John Winnicko/Molefwortb. j.The- 
reafon of Sealing Covenants with the 
Devil. 100 



The Contents. 



Chap. VII. i.The Storj of knncBo- 
denham, a Witch who [nfftred at Salif- 
bury , Anno 1653. The Author's 
funilual Information concerning her. 
2. The manner and circnm fiances of 
her firft Conjuring up the Divil. 3 . An 
OhjeElion anfvpered concerning the truth 
thereof. 4. The OhjeiHon more fully 
anfwcred by a fecond Conjuration. 
5. An OhjeEiion anfroer'd concerning 
this fecond Conjuration, and ft i/l fur- 
ther cleared by the circumftances of a 
third. 6. The Witches fourth and lafi 
Conjuration , at -which Anne Styles 
made a Contrail wtth the Devil. 
7. That thefe tranfaU ions could be no 
Dreams nor Fancies of Anne Style?, 
Morjhe knovpinglj forfrvorn in her avou- 
ching them upon Oath. 8. which is 
further proved by the imfartialnefs of 
her Confefficn. 9, lo. By her Con- 
trafl'^ith the Devil , evidenced from 
the real effeEts thereof. Ii. And by 
her behaviour at the Affiz.es when foe 
gave evidence. 11. An anffver to 
certain ObjeBions. 13. Sundry Indi- 
cations that Anne Bodenham w^ a 
Witch. 14. The Summary Conclu- 
pon. That the above-related Conjura- 
tions are no FiBions o/Anne Styles, 
but real TranfaHions by Anne Boden- 
ham. 103 

Chap.VIII. I. Two memorable Sto- 
ries , with the credibility of them. 
2. The firft of a Shoemaker of Brettaw, 
"Who cut his own throat. 3. His ap- 
pearing after death in his ufual habit., 
dnd his ve.vatiom haunting the whole 
Town. 4. That he being dug up after 
he had been eight moneths buried, his 
body w/M found intire and frejh, and his 
joynts limber and flexible. 5. That 
upon the burning thereof the Apparition 
eeafed. 6. which alfo hafned in a 
Afaidof hisjwhenjie hadvext anddif- 
tttrbed people for a whole moneth toge- 
ther. 7. That the Relator of the Story 
lived in the Town at what time thefe 
things fell out. Ill 

Chap. IX. l.The fecond Story of one 
Cuntius, ivkofe firft Pen-man xot onely 
dwelt in the Town, butrwoi afadfuffe- 
rter Pit theTragedie. 2. The <]ttality 



e/ Cuntius, hts fatal bloW by his Horfe, 
and his dcjperate .^ffliRion of AIind. 
3. Prodigies attending hts death. ^. A 
Spintus Incubus in the fluape aflnm, 
with 01 her diforders. 5 . More hideem 
d}forders,a,s alfo his appearing to a Gof~ 
ftp of his in behalf of his Child. 6. Seve- 
ral fadeffeBs of his appearing ttpnn fe- 
veral perfcns. 7. His miferable ufage 
of the Par fen of the Parijlj and his Fa- 
mily, who ts the Pen-nianof the Story. 
8. A brief Rehearfal of many other 
mad Pranks of this SpeBre. 9. A 
remarkable pa f age touching his Grave- 
ftone. 10. The florid plight of Cun- 
tim after he had been buried near half 
a year, his grafping of a Staf, and the 
motion of his Eyes and of his Blood. 

11. The prodigicHs Weight of his body . 

12. As alfo the Incombufttbhnefs there- 
of . 13. How hardfet the Atheift will be 
for a fubterfuge agatnft this Story. 1 14 

Chap.X. 1.7"^? NoHurnal Ccnvcnti- 
cles of Witches ■ two examples thereof 
o«r e/ Paulus GriUandus. 2. Of the 
witch of Lochise, with a reflexion on 
the unexceptionablenefs of thefe Inftan- 
ces for the proof of Spirits. 3. The 
piping of John of Hembach to a Con- 
venticle of witches. 4. The dancing 
of Men, Women and cloven-footed Sa- 
tyrs at Midrday. 5. JohnMichael'.f 
dumb Muftck, on his crocked ft aff from 
the hough of an Oak, at that Antick_ 
dancing. 6. The Impreffe of a Circle 
^■■ith cloven feet in it en the Ground 
Vi^here they danced. 119 

Ch A p . X J. I. Of Fairy-Circles. z._^ e- 
ftions propounded concerning Witches 
having their bodies, as alfo concerning 
their Transformation into beftial 
Jhapes. 3 . That the Reafons of Wierus 
and Rennigms againft reall Transfor- 
mation are but Wf<?/^. 4. The Proba- 
bilities for, and the Manner of , reall 
Transformation. 5. An argumenta- ■ 
t ion for their being out of their bodies in 
their Ecftaftes. 6. That the Soul's 
leaving the Body thus is not Death, mr 
her return any proper Miracle. 7. That 
it is infome cafes mcft eafte and natural 
to acknowledge they do leave their bo- 
dies, Veith an inftance out of Wierus 

that 



The CONTEN TS. 



that fuits to that furfofe. 8. The 
Author's Scepticifm in the point, with 
a favourable interfretation of the proper 
extravagances 0/ Temper «» Bodinus 
and Des-Carces. 1 2 1 

Ch A p . X 1 1. I . The Coldnefs of thofe 
Bodies ^/j^f Spirits appear in, \\iltnef- 
fed by the experience of Cardan a»d 
Bourgotus. 2. The natural reafon bf 
this Coldnefs. 3 . That the Devil does 
really lie yvith Witches. 4. That the 
very Subfl'ance of Spirits is not Fire. 
5. The SpeBre at Ephefus. 6. Spi- 
rits s]i\vm\QL\\ngon the ground. 7,8. 
/■jf/d-fights and ^f<?-fighcs/ff» in the 



Aire. 



124 



Chap. XI II. i.The main reafon why 
good Spirits fofeldome confociate -with 
men. 2. what manner of Aiagick^ 
Bodinus his friend ufed to procure the 
more fenfible ajfifiance of a goodCtriwis. 
3 . The manner of this Genius htsfen- 
ftbleConverfe. 4. The Religioufnefs 
of the Party, and the CharaSer of his 
T'emper. 5. His tf capes from danger 
by advert iftments of the good Genius. 
6. The Genius his averfenefs from 
Vocall converfation with him. 7. His 
ufefull Ajfifiance by other Signs. 8. 
The manner ef his appearing to him 
awake, and once in a Slumber. 126 

Chap. XIV. i . Certain E nejuiries upon 
the preceding Narration ; as , what 
thefe Guardian Genii may be. 2. whe- 
ther one or more of them be allotted to 
every man, or tofome none. 3 . what 
maj be the reafon of Spirits fo feldome 
appearing -, 4. And whether they 
have any fettled fliape or no. 5. what 
their manner is of aflifting men in 
either Devotion or Prophecy. 6. whe- 
ther every rhans complexion is capable 
of the Society of a good Genius. 7. 
And lafilj ,whether it be lawful to pray 
. to God to fend fuch a Genius or Angel 
toons, or no. 8. what the mofi effe, 

'f Hual and^ivintfi Magickj 129 

Chap. XV. i.The Strudure of Mans 

■ body, and Apparitions, the mofi con- 

viilive Arguments againfi the Atheifi. 

Z, His firft £vaJfon oj the fcrmer of 



them, pretending it mver was but thert 
were men andwomen andctherSpccics 
in the World.- 3 . The Author's anfwtr 
to this pretenficn. Firfi, That every 
man W'as mortall, and therefore^ '^as 
either created or rofe out of the Earth. 

4. Secondly, That even in infinite fuc- 
ceffion there is fomething Firfi ordine 
Naturs , , and that thefe Firfi were 
either created or rofe out of th Earth. 

5. Thirdly, That if there were alwaics 
meninthe Vcorld, and every m.anborn 
of a ^oman, fome was both Father and 
Son, Man and Babe at once. 6. That 
it is contrary to the Laws of mere blind 
A4atter, that man in his adult perfe- 
£iions fljould exifi therefrom at once. 
7. The Atheifi' s fecond Evafion, That 
the Species of things arofe from the 
multifarious attempts of the motion of 
the Matter , Voith a threefold Anfwer 
thereto. 8. An Evafion of the lafi 
Anfwer, touching the perpetual fxaEl- 
nefs in the fabrick^ of all living Spe- 
cies •, •*«/; a threefold Anfwer alfo to 
that Evafion. 9. The further fervice- 
ahlenefs oj this Anfwer for the cjuite 
taking awaj the firfi Evafion of the 
Atheifi. 133 

Ch A p . X V I. . I . Tb Atheifis Evafions 
againfi Apparitions -, as firfi , That 
they are mere Imaginations. 2. Then, 
That though they be Realities without 
yet they are caufed by the force of Ima- 
gination ■,'>A''ith the confutation of thefe 
Conceits. 5. Their fond conceit. That 
the Skirmijhings in the Aire are fi-om 
the exiivioMf Effluxes of things ; W'ith 
a confutation thereof. 4. A copious 
confutation of their lafi fubterfuge^ 
( Viz. That thofe Fightings are the 
Reflexions of Battels on the Earth ) 
from the difiance, and debility of Refle- 
xion ; 5. From the rude Politureof 
the Clouds ; 6. From their inabi- 
lity of refilling fo much as the image 
of thefiarrs -, which yet Vi^ere athing 
far eafier ; Firfi, by reaftn of the undi- ' 
minijhablenefs of their magnitude. 7. 
Then from the puritj of their light. 
8. Thirdly , fr-cm the pofture of our 
Eye in the fiade of the Earth. 9. 
Lafily, from their differfednefs, ready 
from every part to be refletted if the 

C lends 



The Contents, 



Clouds had my fuch Reflexivity m 
them. lo. "That if they have any 
fuch Reflex'ivity at to rc^refent battels 
fo exceeding diftanr, it is by feme fufer- 
natural Artifice, ii. That this Ar- 
tifice has its limited laws. 12. ivhence 
at leafi fame of thefe Aereal battels 
cannot be Reflexions from the Earth. 
13. MaChiavel's opinion concerning 
thefe Fightings in the Aire. 14. No- 
thing fo dsmonflrable in Philofofhy as 



th being of a God. 15. That Pedan- 
tick^affeHation of Aihafme Vchence k 
probably arofe. 16. The true caufes 
of being really prcne to Athcifme. 
ij. Thatmen ought not ta opp::fe thtir 
mere complcxional h'-motirs aoainjl ike 
Principles ofReafon, andTefl^imonies of 
Nat we and Hiflory His Apology for 
being fo copiom in the reciting of. Stories 
of Spirits, 137 



The Contents of the Appendix to 

The Antidote againft Athcifm, 



T 



Chap. I. I.' i *HE Author's reafon 
of adding this Ap- 
pendix to his Anti- 
dote. 2. An Enumeration of the chief 
Objefiions made againfi the Firfi Book, 
thereof. 145 



Chap. 1 1. i.That the force of his A r- 
..gument for the Exiftence of God from 
his Idea, does not lye in this,, that there 
are Innate ideas in the Mind of man. 
2. That the force of arguing jrom the 
Idea of a thing, be it innate or not in- 
tiate^ is the fame., proved byfeveral in- 
ftances. 3. The reafon why he con- 
tends for Innate ideas. 4. The feeming 
accuracy of a Triangle to outward fenfe 
no difproof but that the exaH: Idea 
thereof is fi-om the Soul her felf. ^.That 
it doth not follow that., if there be In- 
nate Ideas, a Blind man may difcourfe 
cf Colours. 6. That Brutes have not 
the Knowledge of any Logical or Ma- 
' thematical Notions. 7. fvhy ZenoV 
AJfe goes m a right line to the bottle of 
Hay. 8. That thofe anions and mo- 
tions in things that are according to 
Reafon and AlathematickSt d" >^of prove 
any Logical or Mathematical Notions 
in the things thns aEiing or moving. 

146 

Chap. II I. i. That confidering the lapfe 
of Mans Soul into Matter, it is no 
'bonder fhe is fo much puz.z,led in fpecu- 
lating things Immaterial. 2. That all 
Extenfion does not imply Phyfical Di- 



viiibiiity or Separability of Parts. 
3. That the Emanation ofthi'Secon-* 
daryfub fiance from the Centrall in a 
Spirit is not properly Creation. 4 How 
it comes to pafs that the Soul cannot 
Wnthdrarv her felf fi-om pain bj her 
Self-contrading faculty. 5. That 
the Soul's extenfion dues not imply a-s 
many Wills and Underftandings as 
imaginable Parts , by reafon of the 
jpectal Unity and Jndivifibility of her 
fubfi-ance. 6. Several Inflances of 
thepu;c^lednefs of Phanfy in the firm 
conclufionsofSenfe, and of Reafon. 7. 
The unconceivablencfs of the manner 
of that firong union fome parts of the 
Matter have one with another. 8. fvhat 
is meant by Hylopathy , and how a 
Spirit though mt impenetrable, may be 
the Impellent of Macter. 9. That the 
unexplisablenefs of a Spirit's moving 
Matter is no greater argument againft 
the truth thereof, then the t.nconcciva- 
blenefs of that line that i-s predi-ced by 
the Motion of a Globe on a Plane is an 
argument againfi the Mobility thereof 
10, That the ftrengih of this lafl An- 
fwer confifis in the Ajfurance that 
there are fuch Phaenomcna ,» the world 
as utterly exceed the Powers of mere 
Matter •, 0/ Vfhich fever al Examples 
are hinted out of the foregoing Treatife. 

149 

Cha p . I V. I . That Exiftence u a Per- 

itdiiOV\,verified fiom vulgar Inftances. 

2 . Further proved fiom Aietaphyfical 

S Prin. 



The Contents. 



Principles. 3. An ApjeaCito ordinary 
Reafon. 4. That at /f^?/ Necefliiry 
Exiftence is a Perfedion, if hare Exi- 
ftence he not. 5. An Illnfirationof 
that laft Conclujivn. 1 5 5 

Chap.V. I. That there is a v aft dif- 
ference hetTfixt arguing from forced 
Figments or fancies., and ftom the na- 
tural ideas of our own Minds. 2. That 
the Idea of a Being abfolutely Evil does 
Kot imply neceffary Exifience^ whether 
it fignifie a Being abfolutely Imper- 
feft, 3. Or abfolutely Wicked, 4. 
Or abfolutely Miferable, 5. Or ab- 
folutely Mifchievous. 6. That if by 
a Being abfolutely Mifcbievous mere 
meant onely the Infinite power of doing 
hurt., this is God, Vehofe ahfolute Good- 

* nefs prevents the execution thereof. 
7. That the right Method ofufingour 
Reafon is to proceed from -what is plai^ 
and unfii^eEledto W^hat is more oh [cure 
andfujpicahle. 8. That according to 
this Method , being ajfuredfirfl of the 
Exiflence of a Being abfolutely Per- 
feft from his Idea , we are therewithall 
inabled to return anfwer., that Impoffi- 
bility of Exiftence belongs to a Being ei- 
ther abfolutely Miferable or abfolutely 
Mifcbievous. 9. That the Phaeno- 
mena of rhe World further prove the 
impeffibility of the Exiftence of a Being 
abiblutely Mifcbievous. 10. And 
that the Counfels andjVorkj of God are 
not to be meafured by the vain Opi- 
nions of Men. 156 

Ch A p . V I. I . That the fenfe of his Ar- 
gument from the idea of God tnthefirfl 
pofiure, is not ftmply That the Idea ts 
true, and if God were, his Exigence 
■were neceffary ; but , That this Idea 
being true does exhihite to our Minde 
an ahfolute necejfary Exiftence as be- 
longing to Him. 2. That the Idea of the 
God of the Manichees does not include in 
it neceffary exiftence. 3 . That to fay 
that neceffary Exiftence included in the 
Idea of a Being abfolutely perfeft is 
but conditional , is a ContradiUion. 
4. The fecond pojlure of his Argument 
made good, and that by virtue of the 
form thereof the Exiftence of the Mani- 
chean God is not concludible. 5. The 



invincible Evidence of the third pofture 
of his Argument in the judgement of his 
Antagonijt himfelf 6. That the force 
of his Argumint in the fourth and laft 
pofture ts not. That we conceive the Idea 
of Matter Vtnthout necejfary Exi- 
ftence ; but that, look^ as near as we 
can, Vcefinde no necejfary exiftence in- 
cluded therein, as ^e dotn the idea of 
God. 7. That the Faculties of our 
Minde, to ^hich he perpetually appeals 
are to befuppofed, not proved to be true. 

160 

Chap.VII. I. That that necejjity of 
Exiftence that feems to be included in 
the Idea c/ Space is but the fame that 
offers it felf to our Alind in that more 
fullandperfeiilAeaofGod. 2. That 
there is the fame reafon o/Eternal Du- 
ration, whofe immediate fkbje&: is God., 
not Matter. 3 . That Space is but the 
poffibility of Matter, meafurable ontly 
as fo many feveral poffible Species of 
things are numerable. 4. That Di- 
ftance is no Phyftcal affeElion of any 
thing, but onely Notional. 5. That 
Diftance of Bodies is but privation of 
taiiual union, meafurable by parts, as 
other Privations of qualities by de- 
grees. 6. That ij dift ant Space after 
the removal of Matter he any real 
thing, it is that necejfary Being repre- 
fented by the Idea of God. 7. That 
Self-Exiftence and Contingency are 
terms inconfftent with one another. 163 

Chap. VIII. i. That the idea of God is 
a natural and indeleble Notion in the 
Soul of Man. 2- That if there were 
fome fmall obfcurity in the Notion, it 
hinders not but that it may be natural. 
3. That the Politician s abufe of the 
notion of God and Religion argues them 
no more to be hts Contrivance, then na- 
tural AffeBion, love of Honour and 
Liberty are -, Vehich he in like manner 
abufes. 4. A twofold Anfwer to an 
Objection touching God's implanting 
his Idea in us upon counfel or defign. 

165 

Chap. IX. i.That the natural frame of 

Confcience isfuch, that itfuggeflsfuch 
Fears and Hopes that imply that there 

is 



The Contents. 



is a God. 2. That the ridiculopifnefs 
offunirf Religions is not any proof that 
to be ajfefledwith Religion is no Innate 
faculty of the Soul of man. i Cy 

Chap.X. I. That though the Comnon 
might be the Seat 0/ Common Senfe, 
jet it cannot be the Common Perci- 
pient ^ 2. As betng incapable of Stn- 
fation, 3. (9/ Memory, 4.0/ Ima- 
gination, 5. Of Reafon, 6. And 
*/ Spontaneous Motion. 7. That thefe 
Arguments do not equally prove an In- 
corporeal Subfiance in Brutes ^ nor, if 
they did, were their Souls flraightway 
immortal. 8. That ve cannot admit 
Perception in Matter <m well as Divi- 
fibility, upon pretence the one ui no more 
ferplex'd then the other -, becaufe both 
Senfe and Reafou averres the one, but 
no faculty gives ^itmfs to the other. 
9. In what fenfe the Soul is both divi- 
fible and extended. 10. A Symbo- 
lical reprefentation how /he may receive 
multitudes of difiinEl figurations into 
ene indivifble Principle of perception. 
II. That the manifefl incapacity in 
the Matter for the Functions of a Soul 
affures us of the Ex ifience : hereof, be 
Tve never fo much puz-zled in the jpecu- 
la$tonofher£jfe/!ce. 168 

Chap. XI. i.That Subtilty is not in- 
con fiftent with the firoMgefi Truth. 

2. That the fubordinate ferviceablenefs 
of things in the world is in the things 
themfelves, not merely in our Phanfy. 

3. That the difficulty of obtaining fuch 
ferviceable commodities is rather an 
Argument for Providence then againfi 
it. 4. TJjat Beauty is no neceffary 
Refult from the mere Jl^oticn of the 
Matter. 5. That it is anintelle£lual 
Objeii, not taken notice of by Brutes. 
6. That the preying of Animals one 
upon another is very well confident with 
the Goodnefs of the Firft Caule. 7. As 
alfo the Creation of ojfenjive Animals, 
there being curbs Gr corrtBives to their 
increafe. 8. That the immediate 

, Matter of the Fcetus is homogental. 
9. That the notion of the Archei or Se- 



minal forms IS no fuch intricate Spe- 
culation. I J A. 

Chap. XII. i. ObjeElions againfi the 
Story of the Charmer of Saltzburg, 
2. And of the bctwitched Children at 
Amfterdam, with fame others of that 
kjnde; 3. As alfo againfi that of 
John c/Hembach and John Micliael 
Pipers to the Anticl^ dancings of De- 
•vils. 4. Alfo againfi the difappcaring 
of the Conventicle of Witches at the 
naming of God -, 5. And againfi a 
certain parage of that Story of the 
Guardian Genius which Eodinus re- 
lates. 1 8 1 

Chap. XII I. i. That the Transforma- 
tion of an humane body into another 
Jhape may be done 'Without pain. 2. -That 
there may be an aHuat feparation of 
Soul andBody Voithout Death properly 
fo called. 3. That the Bodies of Spi- 
rits may be hot, or cold, or warm, and 
the manner how they become fo. 4. In 
Vfhat fenfe tt'f may acknowledge a Firft 
in an Infinite fucceffion of genera', ions. 
5. That the fiory of Tree-Geefe /;; 
Gerard is certainly true. 6. That 
God mufi be a Spirit properly fo callid. 
7. y^tU Spirits ordinarily [0 called are 
not Fire nor Aire, but E fences properly 
Spiritual^ demonfirated from thefo/ute 
Arenofity ( as I may fopeak^ ) of Aire 
and Fire. 8. That this folutenefs 
makes thofe Aereal Compages inca- 
pable of Perfonality, fpontaneous Mo- 
tion, and Senfation: 9. As alfo of 
transfiguring their vehicle into thofe 
complete Jhapes of Animals they appear 
in ; I O. And of holding it together in 
Winds and fi arms :^ 11. And lafily, 
of tranfporting Men andCattel inthe 
Aire. 12. That if Spirits or Djb- 
mons be nothing but mere compilements 
of Aierj or Fiery Atoms, every Devil 
is many Millions of Devils. 1 3 . The 
preeminence of Arguments fetched fi-om 
r/ifHiftory of Spirits above thofe fiom 
the Operations of the Soul in the Bidy.^ 
for the proving of a Subftance Immate- 
rial. 183 



Enthujlaft, 



mm 



EnthufiafmHS Triumph atm ^ 
OR, 

A BRIEF DISCOURSE 



O F 



The Nature , Caufes , Kinds , and Cure 

o F . 

ENTHUSIASM 



By H £ N R T yM R £ , D. D. 

Fellow of Chrift's College in Cambridge. 



rioMoj yw, \>ei^^-K3(po^i , vraj^^i <^^' re BctJc^o', 




LONDON, 
Printed by ^ames Flejber yiot William Morden Book-feller in Cambridge ^ 

MDCLXII. 



S 3 



A BRIEF 

DISCOURSE 



O F 



The Nature , Caufes , Kindes , and Cure 

OF 

ENTHUSIASM 




Se CT I O N I. 

The great Affinity and Corrcf^ondencj bctrvixt Enthufiafni 
and Atheifm. 

Theifm and Enthuftafm, though they feerli fo extremely 
oppofite one to another, yet in many things they do 
very nearly agree. For, to fay nothing of their joync 
confpiracy againft the true knowledge of God and Re- 
ligion, they are commonly entertain'd, though fuccef- 
fively, in the fame Complexion. For that Temper 
^ that difpofes a man to liften to the Magifterial Di- 
lates of an over-bearing Phanfj^ more then to the calm and cautious 
infinuations of free Reafon^ is afubje(n: that by turns does very eafiiy 
lodge and give harbour to thcfe mifchievous Guefts. 

For as Dreams are the Fancies of thofe thai fieep , fo Fancies are but 
the Dreams oi men awake. And thefe J='4»«>j' by day, as thoCe Drear?ts 
by night, will vary and change with the weather and prefent temper of 
the Body : So thofe that have onely a fiery Enthufiaftick acknowledg- 
ment of God •, change of diet, feculent old age, or fome prefent damps 
oiMelancholy^ will as confidently reprcfent to their Phanfj that there is 
no God, as ever it was reprefented that there is one. And then having 
loft theufeof their more noble Faculties of ivf4/i?» and UnderJIanding, 
they muft according to the courfe of Nature be as bold Atheifts now, as 
they were before confident Enthujiajls. 

Nor do thefe Two unruly Guefts onely ferve themfelves by turns on 
the fame party, but alfo fend mutual fupplies one to another, being lodg'd 
in fcveral perfons. For the Atheifi's pretence to Wit and natural Reafon 
( though the foolnefs of his Mind makes him fumble very dotingly in the 

S 4 ufe 



A brief Difcourfc of Enthufiajm. Sect. II, III_, I V- 

ufe thereof) makes the Enthufta(i fecure that RCAfon is no guide to God: 
And xhtEnthufiajl's boldly dilating the carelefs ravings of his own tu- 
multuous Phanfy for undeniable Principles of Divine knowledge , con- 
firms the yff/jf/^ that the whole bufinefs of Religion and Notion of a 
God is nothing but a troublefome fit oi ovtt-oiuons Melancholy , 

Wherefore there being that near alliance and matuaU correfpondcnce 
betwixt thefe two enormous diftempers of the Mind, Atheifm and Enthu- 
fiafme-j I hold it very fuitable and convenient, having treated of the 
former, to adde this brief Difcourfe of the Nature, Caufes^ Einds^ and 
Cure of this latter Difeafe. 



Sect. II. 

what Infpiration island rvhat Enthufiafm. 

THE Etymologic and varietie of the fignifications of this word £»- 
thufiafme I leave to Cnticks and Grammarians 5 but v/hat we mean 
by it here, you lliall fully underftand after we have defined what Infpira- 
tionis: Vot Enthttfiafme is nothing elfebut a mifconceit of being /»//>/- 
red. Now to be infpired is, to be moved in an extraordinary manner by the 
power or Spirit of God to acl^ fp^^^-, or think what is holy^ JHJi and true. 
From hence it will be eafily underftood what Enthufiafm is, viz. jifu/l, 
biitfalfe^ perfwafion in a man that he is infpired. 



s E c T. I n. 

A fearch of the Caufes of Enthufiafm in the Faculties of 

the Soul, 

WE iTiallnow enquire into the Caufes of this Diffemper, how it 
comes to paffe that a man (liould be thus befooled in his own 
conceit. And truly unlefTe we (hould offer leffe fatisfadion then the thing 
is capable of, we muft not onely treat here of Melancholy^ but of the Fa- 
culties of the Soul of man, whereby it may the better be underftood how 
(he may become obnoxious to fuch difturbances oi Melancholy, in which 
flie has quite loft her own Judgement and freedome, and can neither keep 
out nor diftinguifh betwixt her own Fancies and reall Truths. 

Sect. IV. 

The fever all Degrees and Natures of her Faculties, 

WE are therefore to take notice of the feveral Degrees and Natures of 
the Faculties of the Soul, the loweft whereof fhe exercifes without 
fo much as any Perception of what (he does •, and thefe Operations are 

fatal! 



S E c T. V. A brief Dijcourje of Enthufiafm. 

fatall and naturall to her fo long as flie is in the Body j and a man differs 
in them little from a PUnt^ which .therefore you may call the regetative 
or PUntal Facalties of the Soul. 

The lorvefi of thofe Faculties of vvhofe prefent operations we have any 
FercepioH^ ^xt the Outward Senfes^ which upon the pertmgencie of the 
Object to the Senfitive Organ cannot fail toad:, that is, the Soul cannot 
fail to be affedled thereby, nor is it in her power to fufpend her Percep- 
tion^ or at leaft very hardly in her power. 

From whence it is plain that the Soul is of that nature, that (he fome- 
times may awake fatally and necefTaiily into PhaMtafmes and Percepions 
without any will or confent of her own. 

Which is found true alfoin Imagination^ though that Facultie be freer 
then the former. For what are Dreams but the Imaginations and Percep- 
tions of one afleep ^ which notwithftanding fteal upon the Soul, or rife 
out of her without any confent of hers •, as is moft manifeft in fuch as tor- 
ment us, and put us to extreme pain till we awake out of them. 

And the like obreptions or unavoidable importunities of T/^'isw^^^/, 
which offer or force themfelves upon the Mind^ may be obferved even 
in the day-time, according to the nature or ftrength of the complexion of 
cur Bodies •, though how the Body doth engage the Mind in Thoughts or 
Imaginations , is moft manifeft in Sleep. For according as Choler^ S An- 
guine, Phlegme^ or Melancholy are predominant, will the* Scene of our 
Breams be, and that without any check or curb of dubitation concerning 
the truth and exiftence of the things that then appear. 

Of which we can conceive no other reafon then this. That \.\\tInmo(l 
feat of !>enfe is vsiy fuWy and vigouroufly affeded, as it is by ObjeiSs in 
the day, ofuhofereall exiftence the ordinary alTurance is, that they fo 
ftrongly ftrike or affed our Senfitive Facultie •, which refides not in the 
externall Organs, no more then the Artificer's skill in his inftruraents, 
but in fome more inward Receftesof the Brain.- and therefore the fr»ff 
and real feat of Senfe being affefted in our jleep^ as well as when we are 
awake, 'tis the lefTe marvel the Soul conceits her dreams^ while fhe is a 
dreaming, to be no dreams, but reall tranfadions. 



Sect. V. 

Why Dreams, tilltve atvake^feem reall tranfaliions. 

■^Ow that the Inward fenfe is fo vigoroufly affeded in thefe Dreams 
■^^ proceeds, as I conceive, frona hence 5 Becaufe the Brains, Ani- 
mal f^irits^ox whatever the Soul works upon within" in her Imaginative 
operations, are not confiderably moved, altered or agitated from any 
external motion, but keep intirely and fully that figuration or modifica- 
tion which the Soul necefjarily and naturally moulds them into in our Jleep : 
fo that the opinion of the truth of what is reprefented to- us in our Dreams 
is from hence, that Imagination then (that is, the inward figuration of 
our Brain or Spirits into this or that reprefentation ) is far (Ironger then 
any motion or agitation from without, which to them that are awake 

dimmes 



A brief Vtfcourfe of Enthuftafm. S e c T. V I. 

dimmes and obfcurcs their inward Imagination, as the light of the Sun 
doth the light of a Candle in a room ^ and yet in this cafe alfo according 
to Ariftotle Phanfy is cLiSry^aU th a^ivTn^ a kind offenfey though weak. 

But ifitwere/«'7??-o»f astobear itfelf againft all the occurfions and 
impulfesof (?«fipWObjeas,foasnot tobe broken, but to keep itfelf 
entire and in equaU. fplendour and vigour with what is reprefented' from 
without .^zu^ this not arhitrarioujly^ but nece([arily and unavoidably^ as has 
been already intimated, the Party thus affeded would not fail to take his 
own Imagination for a reall Objed of Senfe : as it fell out in one that c ar- 
te ftm mentions, (and there are feveral other Examples of that kind) that 
had his arm cue off, who being hoodwinkt, complained of a pain in this and 
the other finger, when he had loft his whole arm. 

And a further Inftance may be in mad or Melancholy men, who have 
confidently affirmed that they have met with the Devil, orconvcrfed 
with Angels, when it has been nothing but an encounter with their own 
fancie. 



Sect. VI. 

The enormous ftrength of Imagination the Caufe <»/Enthufiafme. 

\ /X /Hereforeit is the enormous ftrength o^ Imagination (which is yet 
▼ ^ the Soul's weaknefTe or unwieldinefle, whereby fhefofarre finks 
into Phantafmes that fhe cannot recover her felf into the ufe of her more 
free Faculties of Reafon and Under (landing ) that thus peremptorily en- 
gages a man to believe a lie. 

And if it be fo ftrong as to afTure us of the prefence of fome cxternall 
Objeft which yet is not there, why may it not be as effedual in the be- 
gettiag of the belief of fome more internal! apprehenfions, fuch as have 
been reported of mad and fanaticall men, who havefo firmly and immu- 
tably fancied themfelves to be God the Father^ the Mefias^ the Uol-j cho(t, 
the Angel Gabriel., the lafl and chief efi Prophet that God would fend into 
the world, and the like < 

For their conceptions are not fo pure or immateriall, nor folid or ratio- 
nal, but that thefe words to them are alwaies accompanied with fome 
ftrong Phantafme or full Imagination •, the fulneffe and clcarnelTe where- 
of, as in the cafe immediately before named, does naturally bear down 
the Soul into a belief of the truth and exiftence of what (he thusvigo- 
roufly apprehends •• and being fo wholly and entirely immerfed in this 
conceit, and fo vehemently touched therewith, (he has either not the 
patience to confider anything alledged againft it, or if (he do confider 
and find her felfintanglcd, (he will look upon it as a piece of humane fo- 
phiftry, and prefer her own infallibility or the infallibility of the Spirit 
before all carnal reafonings whatfoever ; as thofe whofe Phanfies are 
fortified by long ufe and education in anyabfurd point of a falfe Reli- 
gion, though wife enough in other things, will firmly hold theCon- 
clufion, notwithftanding thedeareft Demonftrationto the contrary. 
Now what Cttjlome and Education doth by degrees , diftempered 

Phanfy 



S E c T. V 1 1. A brief Difcourfe of Enthujuifm. 

ihanfy may doe in a fliorter time. But the cafe in both is much like that 
in Dreams, where that which is reprefented is neceffarily taken for true, 
becaufc nothing ftranger enervates the perception. For as the hgation 
of the outward Organs of Senfe keeps off fuch fluduatious or undulations 
of motion from without as might break or obfcure thefe reprefentations 
in fleep •, fo prejudice and confidence in a conceit, when a man is awake, 
keeps his fond imagination vigorous and entire from all the alTaults of 
Reafon that would caufc any dubitation. 

Nor is it any more wonder that his Intelleduals (liould be found in 
other things, though he be thus delirous in fome one point, no moie then 
that he that thinks he fees the devil in a wood, fhould not be at all mifla- 
keninthecircumftanceofplace, but fee the very fame path, flowers and 
graffe that another in his wits fees there as well as himfelf. 

To be (hort therefore, TheOriginall offuch peremptory delufions^as 
mankind are obnoxious to, is the enormous ftrength and vigour oithh 
Imagi»4tion ; which Faculty though it be in fome fort in our power, as 
He f^ir at tea is, yet it will alfo work without our leave, as I have al- 
ready demonftrated : and hence men become mad and fanaticall whether 
they will or no. 



Sect. VII. 

Sundry natural and corporeal Causes that necejfarily work 
on the Imagination. 

^"Ow what it is in us that thus captivates our Imagination, andcar- 
•*-^ ries it wide away out of the reach or hearing of that more free and 
fuperiour Faculty of Reafon, is hard particularly to define. But that there 
are fundry material things that do moft certainly change our Mind or 
Phanfy, experience doth fufficiently witneffe. 

For our Imagination alters as our Blood and Spirits are altered, ( as I 
have above intimated and inftanced in our Dreams ) and indeed very fmall 
things will alter them even when we are awake ^ the mere change of 
Weather and various tempers of the Aire, a little reek or fufFuraiga- 
tion, as in thofe feeds Pomponius Mela mentions, which the Thraeians^ Vefcuorbu 
who knew not the ufe of wme, wont at their feafts tocaft into the fire, at- ^.cap. i. 
whereby they were intoxicated into as high a meafure of mirth as they 
that drink more freely of the blood of the grape : The virtue of which is 
fogreat, that,as^<?/fM«^phrafesit, it feemstocreate anewfoul inhim , . . ^ 

tnaC dnnks It, milccTnin yao fj^lccy^va rcu -^v^a.; ev a,vra.iiy(^o[Ji.ev©4, dj.ic.lib.iu 
It transforms and regenerates the Soul into a new nature. "P- 4- 

But it doth moft certainly bring a new Scene of Thoughts very ordi- 
narily into their Minds that have occafion to meddle with it. Which 
made the Perfians undertake no weighty matter nor ffrike up a bargain of 
any great confequence, but they would confiderofit firft both welnigh 
fuddled and fober. For if they liked it in all the reprefentations that thofe 
two contrary Tempers exhibited to their Minds , they thought them- 

felves 



Hciicm. 



A brief Difcourfe of Enthiifiafm, S e c T. V 1 1 1 

felves well afTured that they might proceed fafely and fuccesfuliy therein. 
And yet Wine doth not always fo much change the Thoughts and 
alter our Temper as heighten it, infomuch that its effed proves fome- 
timc contrary onely by reafon of the diverfity of perfons ; fome being 
weeping drunk, others laughing, fome kind, others raging ^ as it hap- 
pens alfo inthofe that are ftung with theTarantula, Alii prfetubrident^ 
alii camnt, alii plorant^Scc.zs '*' Sennertm obferves out oi Matthiolus. 
p'riiicjib.u But that which they both feem moftto admire is. That the Phanfieof 
prr. I. ap. 17. ^^^ T^rantnUti fhould be fo mightily carried away with Mufick; for 
they do not onely forget their pain, but dance incefTantly. Of which £/-/- 
■phuniui Ferdinandus tells a very remarkable ftory of an old man ninety 
foureyeares of age, that could fcarce creep with a ftaffe, who yet being 
\)'\x.hy t\itTarantula, prcfently upon the hearing of Mufick leaped and 
skipped like a young kid. 

A-kin to this is that kind of madnefTe which they call S. Vitus his 
Dance, which difeafei'f««<ryf/^ rightly affirms to proceed from a certain 
malignant humour gendred in the body of near cognation with this poi- 
fon of the Tarantula ; which will help us for the explicating of the Caa- 
fes of ftranger workings on the Fhanfte then has yet been mentioned ; as 
for example, in the Ai/xafS-pw-Tn* , jaAeavS'fiWTr/a, and WJvex.v^^K'ma, , 

which are diftempers of the Mind, whereby men imagine themfelvesto 
be wolves^ Cats^ or Baggs. 



Sect. VIII. 

The fower of Meats to change the Imagination. 

* in'his mil- T^Here are fever al relations in the forenamed * Authour concerning the 
tut'un. Medic. ■*■ power thztNourifhment has to work upon Imagination^ and to change 
0^^ ^■'?« I' ^ "^^"^ difpofition into the nature of that creature whofe blood or milk 
doth nourish him. 

A Wench at Breflaw being ftruck with an Epilepfie upon the feeing of 
a Malefadours head cat off by the Executioner, when feveral other reme- 
dies failed, was perfwaded by fome to drink the blood of a C<r/; which 
being done, the wench not long after degenerates into the nature and 
property of that Animal, cries and jumps like a Cat^ and hunts mice with 
like filence and watchfulnefTe that they do, purfuing them as clofe as fhe 
could to their very holes. This Narration he tranfcribes out of Wein- 
richitts. 

And he has another fhort glance upon another in the fame Writer, 
of one that being long fed with Svs>ine\ blood, took a fpecial pleafure 
in wallowing and tumbling himfelfin the mire: as alfo of another Girle 
who, being nourifhed up with Goass milk, would skip like a (?M/and 
brouze on trees as Goats ufe to doe. 

We might adde a fourth, of one who by eating the brains of a Bear be- 
came of a Bear-like difpofition 5 but we will not infifl upon fmaller con- 
fiderations. 

Sect, 



Seci. z. cap. 4- 



S E c T. IXp X, A brief Dtjcourfe of Enthuftafm. 



Sect. IX. 

Baptifta Porta his Potion to nftrk upon the Phanfy. 



B 



Apifia Porta drives on the matter much further.profeffing that he had Migix muni. 
acquaintance with one that could, when he pleafed, fo alter the Ima- ^ib.?. «p.i. 
gination of a man, as he would make him fancie himfelf to be this or that 
Bird^ Bea/i., or Fifh ^ and that in this madnefle the party thus deluded 
would move his body, as near as it was capable, fo zsfuch Creatures ufe 
to doe 5 and if they were vocall, imitate alfo their voice. 

This intoxicating Potion is made of the extrad of certain herbs, as So- 
lanum mantcum^ Mandrake, and others, together with the heart, brain, 
and fome other parts of this or that Animal with whofe image they 
would infed the Phanfie of the party. And he doth affirm of his own ex- 
perience, that trying this feat upon fome of his comerades when he was 
young, one that had gormandized much beef^ upon the taking the potion, 
ftrongly imagined himfelf to be furrounded with Buils^ that would be 
ever and anon running upon him with their horns. 



Sect. X. 

The forver of Dtfeafes upon the Phanfy ^ 



es. 



\/\/'H AT happens here in thefe cafes where we can trace the Cauft 
^ ^ fometimes falls out where we cannot fo plainly and dire(5tly 
find out the reafon. For Phyficians take notice offuch kind ofiVW- 
jteffesas make men confidently conceit tbem(dvestobe Dogs.,wohes, 
and Cats , when they have neither eat the flefh nor drunk the blood of 
any Cat , Dog , or Wolf^ nor taken any fuch artificial potion as we even 
now fpake of to bring them into thefe difeafcs. 

The caufcs of this cannot be better gueffed at then has been by Senner- 
tus in that of S. Vitus his dance. For as there the Body is conceived to 
be infefted by fome malignant humour near a- kin to the poifon of the Ta- 
rantula ; fo in thefe diftempers we may well conclude that fuch fumes or 
vapours arife into the Brain from fome foulnefle in the Body ( though the 
particular caufes we do not underftand ) as have a very near analogic to 
the noxious humours or exhalations that move up and down and mount 
up into the Imagination of thofe that have drunk the blood of C4fj, or 
have been nouriihed with the milk of thofe Animals above named , or 
taken fuch intoxicating potions as Baptifla Porta has defcribed. 



Sect. 



8 A brief Dijcomfe of Enthufiaftn. Sect. XI, XII. 

Sect. XL 

of the forver o/Melancholy, and hoxv it often fets on Come one abfurd con- 
ceit upon the Mind^ the party in other things being fober. 



vv 



'E have given feverall Inftances of that mighty power there is in 
naturall Caufes to work upon and unavoidably to change our 
Imagination. We will name fomething now more generall, whofe nature 
notwithftanding is fo various and rfr/«w«/«-like, that ic will fupply the 
place of almoft all particulars, and that is Melancholy ^ of which Ariftotle 
gives witnefl'e, that according to the feverall degrees and tempers thereof 
men vary wonderfully in their confticutions ^ it making fome flow and 
fottifli, others wild, ingenious and amorous, prone to wrath and luff, 
others it makes more eloquent and full of difcourfe, others it raifes up 
Ariftot. Pro- evcn to madnefTc and Enthnfiafme ■• and he gives an example of one Ma- 
bkm, lea. 30. ,,^f ^ ^ pQgj q{ S)racufe^ who never verfified fo well as when he was in 
his diflraded fits. 

But it is moft obfervable in Melancholy when it reaches to a difeafe, 

that it fets on fome one particular abfurd imagination upon the Mind fo 

faft, that all the evidence of Reafon to the contrary cannot remove it, the 

parties thus affefted in other things being as fober and rationall as other 

Sennert. Meii- men. And this is fo notorious and frequent, that Aret^m^ Sennertm 

cin.Fraciic.i.i. jmd other Phvficians define Melancholy from this very EfFedf of it. 

Sect. XII. 
Several Examples of the foregoing obfervation. 

Rifiotle affords us no Examples of this kind ^ others do. Bemocritm 
junior^ as he is pleafed to ftylehimfelf, recites feverall Stories out of 
Authours to this purpofe. As out oi Laurent ius one concerning a French 
Poet, who ufing in a feaver Unguentum populeum to anoint his temples 
to conciliate fleep, took fuch a conceit againft the fmell of that ointment, 
that for many yeares after he imagined every one that came near him to 
fentofit-, and therefore would let no man talk with him but aloof off, 
nor would he wear any new clothes, becaufe he fancied they fmelt of that 
ointment : but in all other things he was wife and difcreet, and would 
talk as fenfibly as other men. 

Another he has of a Gentleman of Limofm ( out of Anthony Verduer ) 
who was perfwaded he had but one leg, affrighted into that conceit by 
having that part {truck by a wild Boar, otherv^^fe a man well in his wits. 

A third he hath out oiPlaterus^ concerning a Countreyman ofhis, 
who by chance having fallen into a pit where Frogs and Frogs-fpawn was, 
and having fwallowcd down a little of the water, was afterward fo fully 
perfwaded that there were young Frogs in his belly, that for many yeares 
following he could not re»5tifie his conceit. He betook himfelf to the ftudy 

of 



Sect. XIII. A brief Difcomfe of Entlmftafin 



ofPhylkk for feven yeares together to find a curefbr hisdifeafe: He 
travelled alfo in Italy ^ France and Germany, to confer with Phyficians 
about it, and meeting with Platerm confulted him with the reft. He fan- 
vCied the crying of his guts to be the croaking of the Frogs 5 and when 
Platerus would have deceived him by putting live Frogs into his excre- 
ments that he might think he had voided them and was cured, his skill in 
Phyfick made that trick ineffedluall. For faving this one vain conceit, 
the man was, as he reports, a learned and prudent man. 

We will adde onely a fourth oxxt o{ Latirentius, which is of a Noble- 
man of his time, a man of reafon and difcretion in all other things, faving 
that he did conceit himfelf made ofglafl'e"; and though he loved to be 
vifited by his friends, yet had a fpeciall care that they ihould not come 
too near him, for fear they (hould break him. 

Not much unlike to this is that of a Baker oiFerrAra^ that thought he 
was compos'd of butter, and therefore would not fit in the Sun nor come 
near a fire, for fear he fliould be melted. 

It would be an infinite task to fet down all at large. Sennertus has jS.','%f/.t 
givenfomehintsof the variety of this diftemper, remitting \xs to Schen- ap.i.' 
ckitts, MarceR. Dorlatus, Foreftus and others for more full Narrations. 
Some, faich he, are vexed and tormented with the fear of death, as 
thinking they have committed fome crime they never did commit 5 fome 
fancy they are eternally damned, nay they complain that they are already 
tormented with hell- fire ; others take themfelves to be a dying, others 
imagine themfelves quite dead, and therefore will not eat •, others fear 
that the heavens will fall upon them , others dare not clinch their hands 
for fear of bruifing the world betwixt their fifts -, fome fancy themfelves 
Cocks, fome Nightingales, fome one Animal, f jme another ^ fome en- 
tertain conference with God or his Angels, others conceit themfelves 
bewitched, or that a black man or Devil perpetually accompanies them ; 
fome complain of their poverty , others fancie themfelves perlons of 
honour, Dukes, Princes, Kings, Popes, and what not^ Much to this ' 

purpofe may you fee in Sennertm^ and more in Democritui junior. 



Sect. XIII. 

A feafonahle application of the foregoing Examples for the rveakning 
of the authority of bold Enthuftajls. 

'T'HAT which is moft obfervable & moft ufefull for the prefent matter 
-■■ in hand is. That notwithftanding there is fuch an enormous lapfe 
of the Phanfy and Judgement in fome one thing, yet the party fhould be 
ofa found mind in 4/7 iJ^^fr, according to his naturall capacities and abili- 
ties s which all Phyficians acknowledge to be true, and are ready to make 
good by innumerable Examples. Which I conceive to be of great mo- 
ment more throughly to confider. 

I do not mean horv it may come to pafle ( for that we have already 
declared ) but what excellent ufe it may be of for to prevent that eafie 

T 3 an4 



lo A brief Difcourfe of Enthuftaf?n. Sect. XiV, XV. 

andordinaiy Sophifme which impofesopon many, who, lizn Enthtifia(l 
(^tzk eloquently , ^xx^k razyht rationally ^ind ftoufly (you may be fure 
zealoujly and fervently enough, and with the gveateH confidence cmhe 
imagined) are fo credulous that, becaufe of this vifible drefTeoffuch 
laudable accompliihments, they will believe him even in that which is not 
onely not probable, but vain and fooliOi, nay fometime very mifchievous 
and impious to believe ^ as. That the party is immediately and extraor- 
dinarily infpiredofGod; That he is zfpecial Mefenger fent by him , the 
lafi andbeft Prophet, the holy Ghojl come in the flclli, and fuch like fluff as 
this : which has been ever and anon fet on foot in all ages by fome En- 
thufiafl or other. 

Amongft whom I do not deny but there may be fome who for the 
main pradical light of Chnftianity might have their judgments as con- 
fiflent, as thofe Melancholifis above named had in the ordinary pruden- 
tiall affairs of the world : But as tor this one parr-cular of heingfuper- 
naturally infpired^ ot being the laft Prophet^ the lafi Trumpet^ the Angel in 
the midfl of Heaven rvith the EternaU Gojpel in his hand, the holy Ghoji in- 
corporated^ God cometo judgement^ and the like, this certainly in them is 
as true, but farre worfe, dotage, then to fancy a mans felf either a Cock 
or Bull, when it is plain to the fenfes of all that he is a Man. 



Sect. XIV. 

7hat the caufality o/Melancholy in this difiemper ^/Enthufiafm ^ 
more eafily traced then in other Extravagancies. 

BUT it being of fo weighty a concernment, I fhall not fatisfie my felf 
in this moxQ generall account oi Enthttfiafm, that it may very well be 
refolved into that property ot Melancholy whereby men become to be de- 
lireus in fome one point, their judgement ftanding untouched in others. 
Por I fhall eafily further deraonflrate that the very nature oi Melancholy is 
fuch, that it may more fairly and plaufibly tempt a man into fuch conceits 
oi Infpiratiomnd fupernaturall light from God, then it can poffibly do 
into thofe more extravagant conceits of being Glaffe, Butter, a Bird, a 
Beafl, or any fuch thing. 



Sect. XV. 

Melancholy ^ /'^^'i«^^^<'«^ andreligiotn complexion. 

FOR befides that which is moft generallof all, that Melancholy enclines 
a man very ftrongly and peremptorily to either believe or misbelieve 
a thing ( as is plain in that paffion oisujpicion and^ealoufie, which upon 
little or no occafion will winne fo full afl'ent of the Mind, that it will 
engage a man to aft as vigoroufly as if he were certain that his jealoufies 
were true ) it is very well known that this Complexion is the mofl Reli- 
gious 



S E c T. XVI. A brief Difcourfe of Enthuftajin. 1 1 



giou-s complexion that is, and will be as naturally tampering with Divine 
matters (though in no better light then that of her own) as Apes and 
Monkies will be imitating the adions and manners of Men. 

Neither is there any true fpiritual Grace from God but this mere 
natural conftitution, according to the feveral tempers and workings of 
it, will not onely refemble, but fofnetimes feem to eutjlrip^ by reafon of 
the fUry and excefs of it, and that not onely in Actions^ but very ordina- 
rily in Eloquence and Bxfrefions 5 as if here alone were to be had that 
lively fenfe and underftanding of all holy things, or at leafl as i\. there 
were no other flatc to be parallel'd to ir. 

The event of which muft be, if a very great meafure of the true Grace 
of God does not intervene , that fuch a Melancholiji as this muft be very 
highly puffed up, and not onely fancy himtoiiin [fired, but believe him- 
felffucha fpecial piece of Z/^Af and Holmef that God has fent into the 
world, that he will take upon him to reform^ or rather annull^ the very 
Law and Religion he is born under, and make himfelf not at all inferiour 
to either -fl/o/f^ or chrifl^ though he have neither any ioxxnd Reafon nor 
\\(\h\t Miracle to extort belief. 



Sect. X\ I. 

That men are frone to fufpeit fome Jpecial frefence of Cod or of a 
Supernatural power in whatever is Great or Vehement. 

T?UT this is ftill too general, we fhall yet more paiticuiarly point 
'-^ oat the Caufes of this Impoftnre. Things that are great or vehe- 
ment^ People are fubjed to fufped they rife from fome Supernatural 
caufe •, infomuch that the Wind cannot be more then ordinarily high, 
but they are prone to imagine the Devil raifed it , nor any fore Plague or 
Difeafe, but God in an extraordinary manner to be the Authour of it. 

So rude Antiquity conceiv'd a kind of Divinity in almoft any thing 
that was extraordinarily ^rf4f» Whence fome have worfliipped very tall 
. Trees, others large Rivers, fome a great Stone or Rock, other fome high 
and vaft Mountains • whence the Greeks confound great and holy in 
that one word U^oi , that fignifies both •, and the Hebrews by the Ce- 
dars of God^ the mountains of God^ the Spirit of God, and the like, under- 
ftand high Cedars, great Mountains, and a mighty Spirit or Wind, We 
may adde alfo what is more familiar , how old Women and Nurfes 
ufe to tell little Children when they ask concerning the Moon . pointing 
at it with their fingers, that it is God's Candle , becaufe it is fo great a 
Light in the night. All which are arguments or intimations, that mans 
nature is very prone to fufped fome fpecial prefence of God in any thing 
that is great or vehement, 

Whence it is a ftrong temptation with a Melancholift when he feels a 
ftorm of devotion or zeal come upon him like a mighty wind , his 
heart being full of affedion, his head pregnant with clear and fenfible 
reprefentations , and his mouth flowing and ftreaming with lit arid 

T 3 " powcrfall 



^ 



, J A brief Difmrfe of Enthufiafni. Sect. XVII. 

powerfull expreffions, fuch as would aftonifban ordinary Auditoiie to 
hear it is, Ifay, a fhrewd temptation to him to think that it is the 
very Spirit of God that then moves fupernaturally in him •, whenas all that 
excefle of zeal and affeftion and fluency of words is moft palpably to be 
refolved into the power oi Melancholy ^ which is a kind oinaturall inebria- 
tion. '' , , , 

And that there is nothing better then iVrffa^f in It, it is evident both 

from the experience of good and difcreet men, who have found them- 
felves ftrangely vary in their zeal, devotion and elocution, as • Melancholy 
has been more or lefTe predominant in them : and alfo from what all may 
obferve in thofe that haVe been wicked, madandblafphemous, and yet 
have furpafled in this miftaken gift oi Prayer •, as is notorious in Hacket^ 
■ whowasfobefotted with a conceit of his own Zealand eloquence, that 
he fancied himfelf the Moly Ghoft. 



N 



Sect. XVU. 

The miftake of heated Mdmcholy for holy Zeal and the Spirit 

of Cod. 

ND when men talk fo much of the ^/'/V/V, if they take notice what 
they ordinarily mean by it, it is nothing elfebut a ftrong and impe- 
tuous motion whereby they are zealoufly and fervently carried in matters 
of Religion : fo that Fervour^ Zeal and Spirit^ is in efteiit all One. Now 
no Complexion is fo hot as Melancholy when it is heated^ being like 
boiling water,as Ariftotle obferves('Ea>' ly-avui ^pi^p^^ ^ to ^(qv^(^c.) 
fo that it tranfcends the flame of fire ^ or it is like heated ftone or iron 
when they are red hot, for they are then more hot by far then a burning 
Coal. We (hall omit here to play the Grammarian, and to take notice 
how well Ariftotle'*, to ^e'oi' fuites with the very word zeale of which we 
fpeak", but ihall cafl: our eyes more carefully upon the things them- 
felves, and parallel out of the fame Philofophcr what they call spirit^ to 
Ariftot; Fi-s- what he affirms to be contained in Melancholy. "O Tg ^vf^si Xj « kq^gh >i 

The Spirit thtn that wings the Entbufiaft in fuch a wonderful man-' 
ner, is nothing elfe but that Flatulency which is in the Melancholy com- 
plexion, and rifes out of the Hypochondriacal humour upon feme occa- 
fional heat, as Winde out of an z/£olipila applied to the fire. Which fume 
mounting into the Head, being firft adluated and fpirited and fomewhac 
refined by the warmth of the Heart, fills the Mind with variety o( Ima- 
ginations^ and fo quickens and inJarges Invention^ that it makes the En- 
thtiftafi to z^mixziion fluent and ebquent, he being as it were drunk with 
new wine drawn from that Cellar of his own that lies in thcJoweft re- 
gion of his Body, though he be not aware of it , but takes it to be pure 
NeCtar^ and thofe waters of life that fpring from above. Ariftotle makes 
a long Parallelifm betwixt the nature and efFeds of Wf>7f and Melan- 
choly ^ to which both Ferneliw and Sennertus do referre. 

Sect. 



ttO 



Sect. XVIII, XIX. A brief Difcourfe of Enthufiafm. 



Sect. XVIII. 

The Ebbs andFloms <?/MelanchoIy a further Caufe of EnthuCnCm. 

r?UT this is not all the advflmage that Melancholy affords towards 
^ Ertthuftafme, thus unexpededly and fuddenly tolurpriletheMind 
with fuch vehement fits oi Zed-, fuch ftreams and torrents oi Eloquence 
in either exhorting others to piety, or in devotions towards God ^ but it 
addes a greater weight of belief that there is fomething Supernatural in 
the bufinefs, in that the fame Complexion difcovers it felfto them that 
lie under it in fuch contrary Effe^s. 

For as it is thus vehemently ^^f, fo it is asftupidly cold; whence the 
Melancholifl becomes faithleffe, hopelefTe, heartlefle, and almoflwit- 
lefTe. Which Ebbs of his Conftitution muft needs make the overflowing 
of it feem more miraculous and fupernatural. Biitthofecty/^andabjedl 
fits of his make him alfovcry fenfibly and vvinningly ie/^^^or/^^/, when 
he fpeaks of difconfoUtion , defertion , humility^ mortification^ and the 
like, as if he were truely and voluntarily carried through fuch thin'Ts • 
whenasonely the fatal neceflity of his Complexion has violently drag'd 
him through the mere fhadows and refemblances of them. 

But he finding himfelf afterwards beyond all hope or any fenfe or pre- 
fage of any power in himfelf lifted aloft again, he does not doubt that any 
thing lefs was the caufe of this unexpedled /<»)' and triumph then the im- 
mediate arme of God from heaven that has thus exalted him 5 when it is 
nothing indeed but a Paroxyfme of Melancholy^ which is like the breaking 
out of a flame after a long fmoaking and reeking of new rubbifhlaid 
upon the fire. But becaufe fuch returns as thefe come not at fet times 
normakemenfick, but rather delight them, they think there is fome- 
thing divine therein, and that it is not from Natural caufes. 

S E C T. X I X. 

The notorious mockery ^Melancholy in reference to Di'vine love. 

npHere is alfo another notorious Mockery in this Complexion, Nature 
■*- confidently avouching her felfto beGod^ whom the Apoffle calls 
io^'f, asifit were his very EfTence •, whenas indeed it is here nothing 
elfe but Melancholy that has put on the garments of an Angel of light. 

There is nothing more true then that Love is the fulfilling of the LarVy ■ 
and the highefi FerfeBion that is eompetible to the Soul of man -^ and that 
this alfo is fo plain and unavoidable, that a man may be in a very high 
degree mad, and yet not fail to afTent unto it. Nay, I dare fay, ii/f/rf»- 
f^<>/y itfelfwouldbehismonitourtore-mind himofit, if there were any 
pofTibility that he fhould forget fo manifefl and palpable a Truth. 

For the fenfe of Love at large is eminently comprehended in the 
temper oHhe Melancholifi^ Melancholy and wine being of fo near a nature 

T 4 one 



14 ^ hrief Difcourfe of Enthufiafm. Sect. XX. 

Ariftot. Tro- one to the other. Yloiii^ f iAwt/xw o oTvi^^ But wine makes men amorom • 
iem.}ea.io. ^j^j^-f^ jj^g Philofophcr proves, in that a man in wine will kifTefuch per- 
fons as a fober man would fcarce touch with a pair of tongs, by reafon of 
their age and uglinelTe. And ailuredly it was the fumes of Melancholy 
that infatuated the fancie of a late new-fangled ReUgionifl^ when he fat fo 
kindly by a Gipfic under an hedge, anilfiput his hand into her bofome in a 
fit of devotion, and vaunted afterwards of it as if it had been a very pious 
and meritorious adion. 



Prtblem, 



Sect. XX. 

That Melancholy partakes much of the Nature of Wine , and from what 
complexion Poets and Enthufiafts arife ,; and what the difference is be- 
twixt them. 

"OUT now that Melancholy partakes much of the mtmtoiwine^ he 
^ evinces from that it is [ojpiritous-^ and that it is (ofpiritous^ from 
that it is fo (pumeous : and that Melancholy is fatuous or Jpiritous, he ap- 
peals to the Phyficians, ol rd m^fJt.a.'xuiS'n TraS-n >^ -vkropj/eV^^a jutgAa^- 

Wherefore the Philofopher affignes another companion to Fenus 
befides the plump youth Bacchus which the Poets beftow upon her, 
who, though more feemingly fad, yet will prove as faithfuU an attendant 
as that other, and this is Melancholy. KaJ 01 fjis?ia,y^o?iiycoi 01 fi^iiqn 
'hdyvoi 2icnv , OjTS "^ dcppoS^icrixangi ^w^jtAaTwd^Jis. 

Now befides this Flatulencie that folicits to luft, there may be fuch a 
due da(h of Sanguine in the Melancholy, that the Complexion may prove 
ftupendioufly enravifliing. For that more fluggifli Dulcor of the blood 
willbefometimefo quicknedand a^fluated by the fiercenefle and (harp- 
xieffeoHht Melancholy hxxmom (as the fulfomnefTe of Sugar is by the 
acrimony of Limons ) that it will afford farre more fenfible pleafure ; 
and all the imaginations of Zei/^jOf what kind foever, will be farre more 
lively and vigorous, more piercing and rapturous, then they can be in 
pure Sanguine it felf. 

From this Complexion are Poets, and the more highly- pretending £»- 
thufiafts : Betwixt whom this is the great difference, That ^ Poet is an 
Enthuftaft in jefy and an Bnthufiaft is a Poet in good earnefl 5 Melancholy 
prevailing fo much with him, that he takes his no better then PoeticaU 
fits and figments for divine Infpiration and reall Truth. 



Sect. 



"Sect, XXI. A brief Dijcourfe of Enthufiafm. 1 5 

Sect. XXI. 

Thut a certain Dofis of Sanguine wixt with Melancholy is the Spirit 
that ufitallj infpres Enthufiafts, made good by a large IndttHion of 

'Examples. » 

BUT that it is a mere naturall fatuom and fpiritous temper with a 
proportionable Dofs oji Sanguine added to their Melancholy^ not the 
pure Spirit ofGod^ that thus inadts them, is plainly to be difcovered not 
onely in their language, which is veryfweet and melting, as if fugar-plums 
layunder their tongue, but from notorious circumftances of their lives. 
Andinmyapprehenfionit willbeafufficicnt pledge of this Truth, if we 
fet before our eyes thofe that have the moft highly pretended to the Spi- 
rit^ and that have had the greateft power to delude the people. 
' For that that Pr/^^ and tumour of mind whereby they are fo confi- 
dently carried out to profefs, as well as to conceive, fo highly of them- 
felves, that noleffe Title muft ferve their turns then that of G^isf, the 
Holy Ghofi or Paraclet^ the Mefias^ the lafi andchiefeft Prophet^ the J-udge 
of the qtdck and the dead^ and the like ^ that all this comes from Melan- 
choly is manifeft by a lower kind of working of that Complexion. 

Tor to begin with the firft of thefelmpoftours, Simon Magus ^ who 
gave out that he was Godthe Father^ he prov'd himfelf to be but a wret- 
ched lecherous man by that infeparable companion of his, Helena^ whom 
he called .y<?/<r»f, and affirmed to hton^ oit\\^ Divine powers, when ihe 
was no better then a lewd Strumpet. 

There was alfo one Menander a Samaritan^ that vaunted himfelf to be 
the Saviour of the world ^ a maintainer of the fame licentious and impure 
opinions with Simon. 

.¥(?;»^4»»^ profeffed himfelf to be the Spirit of God -^ but that it was 
ihe Spirit of Melancholy that befotted him, his two Drabs, Prifca and 
Maximilla^ evidently enough declare, who are Cud to leave their own 
husbands to follow him. We might adde a third , one ^intiUa^ a 
woman of no better fame, and an intimate acquaintance of the other two, 
from whence the Montanifts were alfo called ^tintillians. 

Manes alfo held himfelf to be the true Paraclet^ but left aSedl behind 
him indoftrinated in all licentious and filthy principles. 

Mahomet^ more fuccefsfull then any, the hft and chiefeft Prophet that 
ever came into the world, (ifyou will believe him ) that he wasil/f/4/;- 
cholick his Epileptical His are one argument ^ and his permiffion of plu- 
rality of wives and concubines, his lafcivious defcriptionsofthe joyesof 
Heaven or Paradife, another. 

But I muft confefie I do much doubt whether he took himfelf to be a 
Prophet or no ^ for he feems to me rather a plcafant witty companion and 
fhrev/d Politician^ then a mere Enthufiafl t, and fo wife, as not to venture 
his credit or fuccefs upon mere conceits of his own, but he builds upon 
the weightieft prindples of the Religion of Jews and Chriftians: fuch 
as. That God is the Creatour and Governoitr of the world, Thzt^ there are 



Jngelli 



^5 ^ brief V if courfe of Enthufiafm. Sect. XXI- 

An^ells and Spirits^ That//)? Soul of man is Immortally andT hat there is 

a judgement and Ati everlajling Reward to comeafter the natural death ef 

the Body. So that indted Mahometifm feems but an abufe of certain 

Principles of the dodl;rine of Mofes and Chriji to a Political dcCign, and 

therefore in it felt far to be preferred before the vain and idle Enthu- 

fiafms of David George-, who yet was fo highly conceited ot his own light, 

that he hoped to put Ji/^/^t'wa's nofeout ofjoynt, giving out of himfelf 

that he was the lajl and chief eft Prophet^ whenas left to the intoxication 

of his own Melancholy and Sanguine, ht held nmhev Heaven noY HeU^ 

neither Rcrvard nov Punifljmentaker this life,neither Devil nox Angel^xiot 

the Immortality of the Soul; but though born a Chriftian, yethedid 

Mahometize in this,that he alfo did indulge plurality of wives. 

It ftiould feem that fo dark and fulfome a da(h of Blood there was 

mi'nedmtb his Melancholy, that though the one made him a pretended 

Prophet, yet the other would not fufFer him to entertain the leaft prefage 

of any thing beyond this mortal life. 

Sse my Ex.ila- He alfo that is Hiid to infift in his fteps, and talks fo magnificently of 

nation of rte himfelf, as if he was come to judge both the quick and the dead, by an 

cfdiiLfs, injudicious diftorting and forcing of fuch plam fubftantial paffagcs of 

Book 5. ch 8. Scnptureas affureus of the Exiftence of Angels and Spirits and of a Life 

alfo Book 6. to come, bears his condemnation in himfelf, and proclaims to all the 

' ^^''^' world that he is rather a Prieft ofFenui, or a mere Sydereal Preacher out 

ofthefweetnefsandpowerfulnefs of his own natural Complexion, then <t 

true Prophet of God, or a friend of the myftical Bride-groom Chrifl ^efus ; 

towhofeveryperfon,as to her Lord and Sovereigne, the Church his 

Spoufe doth owe all reverential love and honour. 

But fuch bloated and high-fwoln Enthufiafls, that are fo big in the 
conceit of their own inward worth, have little either fenfe or belief of 
this duty, but fancy themfelves either equal or fuperiour to Chrift 5 whom 
notwithflanding God has declared Supreme He ad over Men and Angels. 
And yet they would disthrone him, and fet up themfelves, though they 
can (hew no Title but an unfound kind of popular Eloquence, a Rhapfo- 
die of flight and foft words , rowling and ffi earning Tautologies, which 
if they at any time bear any true fenfe with them, it is but what every or- 
dinary Chriftian knew before ; but what they oft infinuate by the bye, 
is abominably falfe, as fure as Chriftianity it felf is true. 

Yet fuch fopperies as thefe feem fine things to the heedlefs and pu- 
fillanimous: but furely Chrift will X2x(e fuch a. difcerning fpirit in his 
Church, that by Evidence and convidion of Reafon, not by Force or 
external power , fuch Mock-prophets and falfe Mefiafes as thefe will be 
difcountenanced and hifTed ofFof the flage -, nor will there be a man that 
knows himfelf to be a chriftian that will receive them. 



E c T. 



Sect. XXII, .\XIII, XXIV. J hnefDifcoufjeofEnthufiafm, if 



Sect. >XIL 

More examples to the fame fnrpofe. 

:."X7C7E have, Itlunk,bya fufficient IndaciioQ difcovered the Cendi- 
V V tion and Cau[es of this myfteiious mockery of Enthufiafticat 
Love in the higheft workings of it , and fliewn how it is but in tSt€t a 
Natural Complexion^ as very often Religious ^jal in general is difcovered 
to be ; As is alfo obfervablc from the tumultuous Andaptifis in Ger- 
many 5 for amongft other things that they contended ior, this was not 
the leaft, to wit, afreedome to have many Wives. So that it (hould feem 
that for the moft part this Reltgiom heat in men, as it anfes merely 
from Nature, is like Aurum fulmtnans ^ which though it flie upward 
fomewhat, the greacelt force tvhen it is fired is found to goe down- 
ward. 

This made that religious Sed of the £^^«Wi conceit that it was a 
fin to kifs a woman, but none at all to lie with her. The fame furnifli'd 
Carpocrates and Apelles , two bufie Sciflarics in their time, the one with 
his Marcelitna^ the other with his Philitmena^ to fpend their luft upon. 



B 



Sect. XXIII. 

o/Enthufiaftical 5f<)y. 

UT enough of this. Neareft to this Enthufiajlical afFedtion of Love 
is that of ^oj and Triumph of Spirit, that Enthajiafts are feveral 
times actuated withall to their own great admiration. But we have al- 
ready intimated the near affinity betwixt Melancholy and Wine^ which 
chears the heart of God and Man^ as is faid in the Parable. Andafliiredly 
Melancholy, that lies at firft fmoaring in the Heart and Blood, when Heat 
has overcome it ( it confifting of fuch folid particles, which then are put 
upon motion and agitation ) is more ftrong and vigorous then any thing 
elfe that moves in the Blood and Spirits, and comes very near to the 
nature of the higheft C<?r^/W/j that are. Which Ariftotle a.Ko \witneiies. Problem. 
afferting that Melancholy while it is cold czuks fadnefs and dcfpondency of ^^'^'^°' 
minde^hut once heated, cxsa'o-(J« ^ rui [ait uS'rit w^fMat^ Ecftafiesand 
Raptures with triumphant joy and finging. 



Sect. XXIV. 

of the myflical Allegories c/Enihufiafts. 

THere are Three delufions yet behinde, which, becaufe they come into 
my memory, I will not omit to fpeak of, viz. Myfitcal Interpreta- 
tions of Scripture, takings, and Fifions-^ all which areeafily refolved 

into 



ig A brief Difcourfe of Enthufiafm. Sect. XXV. 

into EffeSfscf Melancholy, For as for the fii ft, we have already ihewn 
thzt MelancholyyasweW asWine^ makes a man rhetorical cr Poetical ^ 
and that Genius how fanciful it is, and full of Allufions and Metaphors 
and fine refemblances, every one knows. And what greater matter is 
there in applytrg Moral and Spiritual meanings to the H/JIory of the Bible^ 
thentotheHiftory of Nature ? and there [s no Kheterician noi Poet huz^ 
does that perpetually. Or how much eafier is it to make a Story to fet 
out a Moral meaning, then to apply a Moral fcnfe to fuch Stories as are 
already a foot ■:" And for the former , t^^fop was old excellent at it 
without any fufpicion oilnj^iration -, and the latter Sir Francis Bacon has 
admirably well performed in his Sapientia f'eterum, without any fuch pe- 
culiar or extraordinary illapfes of a divine Spirit into him, abufinefs, I 
dare fay, he never dreamt of, and any man that underftands him will 
willingly be his Compurgatour. 



Sect. XXV. 

o/Quaking, and of the Quakers. 

ND ion faking, which deluded fouls take to be an infallible fign 
theyareinaduatedby the Spirit of God, that it may be onely an 
EfFe<5l of their Melancholy is apparent. For none have fo high Pafions as 
Melancholias •, and that Fear^ Love or Veneration in the height will caufe 
great Trfw^Z/wg', cannot be denied ^ and to thefe Pafions none are any 
thing nigh fo obnoxious as thofe of the Melancholy Complexion , becaufe 
of the deepnefs of their refentments and apprehenfions. 

That Fear caufes Trembling there is nothing more obvious : and it is 
as true of Lo've^ which the Comedian has judicioufly noted in that paflage 
where Phddria upon the fight of his Thais ^ fpeaking to Parmeno^ Tottts 
tremo, faies he^horreoque pofiquam afpexi hanc. 

And for Feneration^ which confifts in a manner of thefe two mixt to- 
gether, it is a Paflion that Melancholy metl are foundly plunged in whe- 
ther they will or no; when they are to make their addrefl'es to any pcrfon 
of honour or worth, or to goe about fome folemn or weighty perfor- 
mance in publick, they will quake and tremble like an Afpin-leaf •, fome 
have been ftruck filenr, others have fain down to the ground. 

And that Phanfy in other cafes will work upon the Spirits, and caufe 
a tumultuous and diforderly commotion in them, or fo fuffocate the Heart 
that motion will be in a manner quite extindt, & the party fall down dead, 
are things fo familiarly known,thatitis enough onely to mention them. 

Wherefore it is no wonder, the £«^^«/?rf/? fancying thefe natural Par- 
oxyfms with which he is furprifed to be extraordinary Vifits of the 
Deity, and Illapfes of the holy Ghoft into his Soul, which he cannot but 
then receive with the higheft Feneration imaginable, it is no wonder, I 
fay, that Fear and ^oy and Love fliould make fuch a confufion in his 
Spirits, as to put him into a fit oi trembling and quaking. In which cafe 
the Fervour of his 5/'/>i/i and Heat of Imagination may be wrought up 

to 



Sect. XX VI. A brief Dijcomfe of Enthufiafm. ip 

to that pitch that it may amount to a pcrfe(£l Epilepfie ■, as itoftea 
happens in chat Sed they call fakers, who undoubtedly are themoft 
Melancholy Seif that ever was yet in the world. 



Sect. XXVL 

That Mehacholy iiifpofes to Apoplexies dWEpilepfies. 

ND that Melancholy it felf difpofes a man to Apoplexies and Epi- 
lepftes, is acknowledged both by Philofophers and Phyficians. For 
what is Nareotical and deads the motion of the Spirits, it it be highly 
fuch, proves alfo jipopleilical. Befides, grofl'e Vapours (lopping the Ar- 
terU Carotides and Plextis chorotdes^ and fo hindring the recourfe and 
fupply of Spirits, may doe the fame* Some would illuftrate the matter 
from the fumes of Char-coale, that hasofcen made men fall down dead. 
Bat take any or all of thefe, Melancholy is as like to afford fuch noxious 
vapours as any other Temper whatfoever. And that an Epilepjte may Sennert. 7«^;V 
arife from fuch like Caufes, thefe two difeafes being fo near a-kin, as ]%^°^' ^^^f"' 
G4/f« writes, is very reafonable ; and that the morbifick matter isitvA)- [ed.i.api. 
ILCLTi-m rts itaia. aivrnp aupa, as his Mafter Pelops expreffes it, it is evident 
from the fuddain and eafy difcuflion of the fit. 



Sect. XXVlI. 

of the nature of Enthufiapck Revelations and Virions. 

OUT in both thefe there being a ligation of the outward fenfcs, what- 
-"-^ ever is then reprefented to the Mind is of the nature of a Dream. 
But thefe fits being not fo ordinary as our naturall fleep, thefe Dreams 
the precipitant and unskilfull are forward to conceit to be Reprefen- 
tations extraordinary and fupernatural, which they call Revelations or 
virions • of which there can be no certainty at all, no more then of a 
Dream. 



Sect. XXVIII. 
o/Ecfta/ie^ the nature And caufes thereof. 

T^HE mention oi Dreams puts me in mind of another Melancholy 
-*- Symptome, which Phyficians call Ecftafte^ which is nothing elfe 
but Somnus prteter naturam profundus : the Caufes whereof are none 
other then thofe of natural Sleep, but more intenfe and exceffive-, the 
Efe^ is the deliration of the party after he awakes, for he takes his 
Dreams for true Hiftories and real Tranfadions. • 
The reafon whereof, I conceive, is the extraordinary clearnefs and 

V fulnefs 



20 A brief Dtfcourfe of Eiuhufiafm. Sect. X^IX^ 



fulncfsofthe reprefentations in his fleep, arifing from a more perfed 
privation of all communion with this outward world j and fo there be- 
in<^ no interfearings or crofs-ftrokes of motion from his body fo deeply 
overwhelmed and bedeaded with fleep, what the Imagination then puts 
forth of her felf is as clear as broad day, and the perception of the Soul is 
at leaft as ftrong and vigorous as it is at any time m beholding things 
awake, and therefore Memory as throughly fealcd therewith as from the 
fenfe of any external Objedl. 

The vigour and clearnefs ofthefe Fifious differs from thofe in ordi- 
nary fleep, as much as the livelincfs of the images let \n artificially into a 
daik room accurately darkned differs from thofe in one careleflymade 
dark, fome chinks or crevifes letting in light where they fhould not. 

But ftrength of perception isnofure ground of truth: And fuch r/j7- 
fl»j as thefejet t! em be never fo clear, yet they are flill in the nature of 
Dreams. And he that regardeth Dreams , is like him that catcheth at a 
padoppy orfoUoweth after the wind^ as Siracides fpeaks. 



Sect. XXIX. 

whether it be in mans power to cafl himfelfinto an Enthuftajlick 
Apoplexie, Epilepfie or Ecflafie. 

WHether it be in any mans power to fall into thefe Epilepfiis, ^/>o- 
/>/? jf^f J, or £fy?<J^« when he pleafes, is neither an ufelels nor a 
defperate queftion : For we may find a probable folution from what has 
been already intimated. 

For the Enthufiajl in one of his Melancholy intoxications (which he 
may accelerate by folemn filence and intenle and earneft meditation ) 
finding him felf therein fo much beyond himfelf, may conceit it a fenfible 
prefencc of God, afid a fupernatural manifeftation of the Divinity, which 
muft needs raife that paflion of Veneration and moft poweriul Lcvotion, 
which confifls of Zo^'^, Fear and ^oy : Which fingle Patlions have beta 
able to kill men or caft them into a trance. How can they then ( if they 
be well followed by imagination and defire in the Enthufiall of a nea.er 
union with this inward Light ) fail to cafl him into Tremblings^ Convul- 
fions^ Apoplexies^ Ecflaftes, and what nof! Melancholy being fo cafily 
changeable into thefe Symptomcs c" And it is very probable that this m.<y 
be the condition offome of thofe they call ^/i;&frj. 

But for S . AHflins African Presbyter ( who was named Reflitutus) 

whoby a lamenting voice or mournful tone would be cafl inu) ;ijch an 

£f/?4/Jf, he is found alone in that, and is hardly imitable, itanfingfrum 

fome proper and peculiar conflitution of his own. 

In hi, rn/Jiwf. IhziCardan ^wA Facita his Father could caft themft'ves when they 

MeAicin.Wh. i. would into an Ecftafie I can as eafily believe as that the Laplanders could, 

tap'/sLaifo a"d do in my own judgement refer them both toonecaufe, which Sen- 

Boiin'sMigor. nerttis notes rh:it Cardan fomewhere does intimate concerning his Father, 

v^mn. lib. 1. j.^^ j^g i^j^ J Sm.!j^Kt iraiftS'fuv ' which I conceive alfo to be the cafe of the 

worfer 



Sect. XXX. A brief Vifcourfe of Enthuftafin. 21 

worfer fort of £luakers. But this kind of Enthuftafm I do not fo much 
aim at as that which is Natural. 

As for thofe riftons that Enthuftafts fee waking, we have already re- 
ferred their Caufes to that ftrength of Imagination in a Melancholy 
Spirit. 



Sect. XXX. 
o/Enthufiaftick Profhecy. 

AND for that F^r^'0«rtf/»^/W whereby they are carried out fo con- 
fidently to foretell things to comCt that there is nothing Supernatural 
in it may Se evidenced, in that either fome probable grounds, that ordi- 
nary prudence may difcover, might move them to think this or that, 
(the vehemency of their own Melancholy adding that confidence to their 
prefage as if God himfelf had fet it upon their Spirit 5 ) or elfe in that 
they moft frequently prefage falfe, and therefbre when they foretell true, 
it is juftly imputed to chance. As a man that dreams a nights, it is a 
hard cafe if info many years dreams he light not on fome w^Qviie/-°^> 
as they are called, fuch as are plainly and direciHy true, TLa^inp ot ttoM^ 
(iei>fiop]is'f^'wyx'^vna-i TroMaW , as thcy that fhoot oft , may fometimes 
hit the mark , ( as Plutarch fpeaks j ) but 'tis more by luck then good 
skill. 



Sect. XXXI. 

of the Prefage of a mans own heart from a Supernatural impulfe fenftble 
to himfelf^ but unexflicable to others, where it may take f lace, and that 
it is notfroferlj Enchufiafm. 

ND yet notwithftanding I humbly conceive, and I hope may doe fo 
^ without any fufpicion of the leaft tinfture of f^wrf^/Vz/w?, that there 
may be fuch a prefage in the fpirit ofa man that is to ad in things of 
very high concernment to * himfelf, and much more if to the publick, as - See Ves-CM' 
may be a furc guide to him , efpecially if he continue conftantly fincere, '" /•."'" ^° 
juft and pious. For it is not at all improbable but fuch as a<fl in very //^^jicw" Irfi/ 
publick affairs, in which Providence has a more fpecial hand, that thefe cjiparieduGe' 
* Agents driving on her defign may have a more fpecial affiftanceand "'p^ll^'^J"'^' 
animation from her : Gf which as others h;;ve not the fenfe, fo neither ^rzii.' 
can they imagine the manner of it. And this is the cafe, I think, wherein 
thatoi S/racides may be verified, That a mans own heart will tell him 
more thenf^ven watchmen on an high Tower. But this is Enthuftafm in the ^"'•"- 37- h. 
better (tniQ, and therefore not fo proper for our Difcourfe, who fpeak 
not of that which is true, but of that which isamiftake: th^ Caufes 
whereof we having fo fully laid down, we will now confider the Kinds of 
it, but briefly and onely fo far forth as fuits with our prefent purpofe 
and defign. 

V 2 Where- 



22 A brief Difcourfe of Enthufeafm. Sect. XXXII. 

Wherefore fetting afide all accuracie, we fliall content our felves to 
diftribute it, from the condition of the Peifons in which it refides, into 
Pclitical and Phihfophical. For Enthufufm moft- what works according 
to the natural Genius of the party it doth furprife. 



Sect. XXXII. 

Several Examples of Political Enthuftafm, 

WHerefore thole whofe Temper carries them moft to Pditical af- 
fairs, who love rule and honour, and have a ftrong fenfe of Ci- 
vil rights, ii^f/^wM^ heating them makes them fometimes fancy them- 
felves great Princes (at leaft by divine aflignment ) and Deliverers of the 
people fent from God ; fuch as were in likelihood the falfe Me/iafes 
that deceived the people of the Jews, as Theudai and that iy£gyptian 
Jmpofior, 2\(o Barchocab^J'Onathoi^Bofitheiis^ and feveral others, who, 
it's hkely, it being the common fame amongft the Jews that the Mefias 
the Deliverer was about that time to come, according to the heat and 
forwardnefs of their own Melancholy^ conceited themfelvestobe him. 
Which is the eafier to believe , there being feveral Inftances in Hiftory 
of thofe that have fancied themfelves Monarchs, Popes,and Emperours, 
whenas yet they have been but Foot-boys, Grooms, and Serving-men. 

Whether there might not be as much o[ Villanj as Melancholy in fome 
of thefe falfe Mefiafes, if it be fufpeded, it will be hard to take off the 
fufpicion. But there was a German , in whom we may more fafely in- 
ftancc, not many years agoe here in England. He ftyled himfelf 4 War- 
riour of God, David the fee end ^ and in deep compafTion of the fufferings 
of his Countrey would very fain have got fome few Forces here to carry 
over 5 with which he was confident he could have filenced the enemy, 
and fettled all Germany in peace. 

The man feemed to be a very religious man, and a great hater of 
Tyranny and oppreffion, and very well in his wits to other things ^ onely 
he was troubled with this infirmity, that he fancied himfelfthatD/ix'/W 
the Prophets foretell of, who flbould be that peaceable Prince and great 
Deliverer of the Jews. He publifhed a (hort writing of his, which I had 
the opportunity of feeing , which was fall of zeal and Scripture-elo- 
quence: IfawhisperfoninZWij;;, if he that (hewed me him was not 
miftaken. He was a tall proper man, of a good age, but of a very pale 
wafted Melancholy countenance. 

Another alfo of later years I had the haptomeetwithall, whofedif- 
cour fe was not onely rational, but pious, and he feemed to have his wits 
very well about him ; nor could I difcover the leaft intimation to the con- 
trary, onely he had this flaw, that he conceited that he was by God ap- 
pointed to be that fifth Monarch of which there isfo much noife in this 
age X, which imagination had fo pofTefted him, that he would foraetime 
have his fervant to ferve him all in plate and upon the knee, as a very 
learned and religious friend of mine told me afterward. 

S B c T. 



Sect. XXXIII. A brief Difcourjc of Enthuftdfm. 25 



Sect. XXXIII. 

David George his prophecy of his rifing again from the Bead^ and 
after what manner it was fulfilled. 

WHerefore I do not look upon this man as fo fober as the former, 
nor on either as comparable to that David that was born at 
Belfh^ lived firft in lower Germany with thofe of his Seifl, after came to 
Bafil-, Anno 1544. and there dyed 1556. and was digged up again r^sp. 
Wherein his prophecy of hirafelf was in an ill-favoured manner fulfilled, 
who, to uphold the fluduating minds of his followers, whom he would 
have perfwaded that he was immortall, told them at his death, that he 
{liould rife again within three years, prefaging that of himfelf that he 
denied would ever come to paffe in any one elfe. 



Sect. XXXIV. 

A defer ipt ion of the perfon^manners^ and doctrine of David George. 

T~'HIS David George ^z man of very low parentage, was yet, in the 
^ judgement ot his very enemies , one of notable natural parts, a 
comely perfon to look uponj and of a gracefuU prefence. He wasalfo 
fquare of body, yellow-bearded, gray-ey'd bright and fliining, grave and 
fedateinfpeech ; in a word, all his motions, geftures and demeanours 
were fo decent and becoming, as if he had been wholly compofedto 
honefty and godlinefle. He lived very fplendidly and magnificently in 
his houfe, and yet without the leaft ftir or diforder. He was a religious 
frequenter of the Chinch, a liberal reliever of the poor, a comfortable 
vifiter of the fick, obedient to the Magiftrate , kind and affable to all per- 
fons, difcreet in all things, very cunning in fome, as in hisclofeneffe and 
referveuneffe in his Dodrine to thofe of 54///, where he liv'd, to whom 
he communicated not one Iota of it, but yet he feduloufly difperfed it in 
the further parts of Germany both by Books and Letters 5 the main 
Heads whereof you (hall hear as follows. 

1. That the Dodrine hitherto delivered by Mofes ^ the Prophets y 
Chrift himfelf, and his Apoftles^ is maimed and imperfedl, publifhed onely 
to keep men in a childilli obedience for a time, till the fulneffe and per- 
it£t\onoi David George his Doftrine fhould be communicated to the 
world, which is the onely Dodrine that can make mankind happy, and 
replenifli them with the knowledge of Godv 

2. "Xhix. David George'viihttrue chrifi md Mejiias , the dear Son of 
God, born not of the flcfli, but of the holy Ghoft and Spirit ofChriff, 
which God had referved in a fecret place, his Body being reduced to 
nothing, and has infufed it wholly into the Soul o{ David George. 

3. Ihat t.]\\s David t\\Q Mefi.as is to reftore the houfe oilfrael^ and 
re-ereft the Tabernacle of God, not by the Croffe, affiiftions and death, 

V 3 as 



24 . ^ brief Difcourfe of Ejithufiaftn. Sect. XAXV. 



as the other J^f//^ •, but by that fweetnefTe and love and grace that is 
given to him ot his Father. 

4. Thatthepowerof reiriifllon offinsisgiven to this David George^ 
and that it is he that is now come to judge the world with the laft 
Judgement. 

5. That the holy Scriptures, the Sayings and Teftimonies of the Pro- 
phets, of Chrift and oF his Apoftles, do all point, if rightly underftood in 
the true myftery of them, to the glorious coming of Z)dz//Wcecr^?, who 
is greater then Chrill himfelf, as being born of thefplrit, and not of 
the fleili. 

6. That all fin and blafphemy againft the Father or ih.c Sen mzyht 
remitted or pardoned-, but the fin againft the holy Ghoft, that is, againft 
David George, is never to be remitted. 

7. That the refurredion of Chrift out of the grave , andtherefur- 
redlion of the dead, is a mere Myfterie or Allegorie. 

8. That Angels and Devils are onely Good men and Evil men, or 
their Vertues and Vices. 

9. That Matrimony is free, no obligation, and that no man thereby is 
confined to one woman; but that procreation of children ftiall be pro- 
mifcuous or in common to all thofe that are born again or regenerated by 
the fpirit oi David George. 

Thefe things are recorded in the Life and Dodlrine of David George^ 
publiHiedby the Rector and Univerfity of Bafil 1559. 



Sect. XXXV. 
The evident Caufes of that pon>er of fpeech in Diivid Ceoige. 

\ S for his own Writings, not a little admired by fome, his moving 
■**■ Eloquence, his powerfull animations to the great duties of Godli- 
nefte, I have already laid down fuch natural Principles as they maybe 
eafily refolved into, without any recourfe to any fupematural Spirit. 
For a man illiterate, as he was, but of good parts, by conftant reading of 
the Bible will naturally contra<5t a more winning and commanding Rheto- 
rick then thofe that are learned ; the intermixture of Tongues and of 
artificiall Phrafes dcbafing their ftyle, and making it found more after 
the manner of men, though ordinarily there may be more of God in it 
then in that of the Enthttfiaft. 



Sect. XXXVI. 
An account of thofe feeming graces in David George. 

IF he may with fome zeal and commotion ofmind recommend to his 
Reader Patience^ Peaceahlenef^ Meeknef, Brotherly- kindnef. Equity^ 
Difcretion^ Prudence^ Self denial^ Mertif cation , and the like, thtre is 

nothing 



'Sect. XXXV H . A brief 'Dtfcourft' of Enthnfutfn. 2^ 



not 1111.^ ia all this but what his own Sanguine temper may fuggeft 
wirliout any infpiration from God. 

Foi- tliere is no chriflinn Vertae to be named which concerns manners, 
but Complexion will aiford a (ptiriotis imitation ot it : and therefore they 
anfwerinj in fo near fimilitude one to another, it will be an eafie thing to 
colour over thofe mere Af^'f^t-^r^ce^ with Scripture Phrafes •, fo that he 
that has but therer<?/»/'/f.v/o;74// Fertiies and a Scriptnr/iU Jlyle^ amongft 
the lelle skiltuU will look like an Apoftle or Prophet^ but amongft the rude 
Multitude he m.iy boift hlmfelf to be what he will, without fufpicion or 
contradiction. 

The moft unlikely of all thefe imitations is Self-denial^ which feems 
abhorrent from a i.i»^a/>/f temper: But Enthitftafm is not without a 
mixtmeo^ Melancholy, and we are fpeaking now of Enthufiaflick San- 
guine^ in which the fiercer PafTions will alfo lodge-, and therefore this 
Self-denial xwi Mortification may be nothing elfe but the Sanguine's cort- 
fiui andviCiory over the mofl harfl? and fierce Melancholy. 

And that it is the Reign of Sanguine, not the Rule of the Spirit, is dif- 
coverable both from the complexion of the Head ofthisSeft, as alfo 
from the general difpofition of his followers, and that tender love they 
bear to their own dear carkafes, who would not, I dare fay, fuffer the 
leaft aching of their little fingers by way of external Martyrdome for any 
Religion ; and therefore their prudence and difcretion confifts moft in 
juglings, equivocations, and flight tergiverfations, peaceable complian- 
ces with cny thing rather then to fuffer in body or goods : which is the 
natural didate of Sanguine triumphant. 

Which do.minion yet fedns far better then the Tyranny of Chsler and 
Melancholy , whofe pragmatical ferocity can neither prove good to it felf 
nor juft to others •, being prone to impofe,and as forward to avenge the 
refuilil of every frivolous and impertinent foppeiy or abhorred falfitie 
with inhumane and cruel perfecutions. 



Sect. XXXV H. 

That David George was a man of a Sanguine Complexion. 

T^OW that Sanguine was the Complexion oi David George, the fore- 
-'- g >ing defcription of his perfon will probably intimate to any P^y- 
fiognomcr. For it is Very hard to find an healthy body very comely and 
heaucifull, but the fame proves more then ordinarily venereous and luft- 
full. We might inftance in feveral both men and women, Helena, Lais, See Jo.Baptift. 
Fauflina, Alcibiadcs, ifmael Sophi of Per^a, zad Demetritu, who is faid man.ptyrm'n 
to have been of an admirable countenance and majeftick graceful pre- //fi.i.wp.ij.' 
fence, mingled with gravity and benignity, alfo exceeding full of cle- 
mency, ju'tice, piety and liberality 5 but fo libidinous and voluptuous, 
that no K ng was ever to be compared to him. 



V 4 Ssc T. 



25 A brief Difcourfe of Enthufiafm, S e cT. XXXVIIL 



B 



Sect. XXXVIII. 

Further and more jure Proof i that David George tvoi of a 
Sanguine Temper, 

UT two furer (ignes are yet behind of this Prophet's natural Confti- 
tution which are, His denying of a life to come and Exigence of An- 
gels or Sprits^ and his allowing of plurality or community of Wives. 

The/^rwer whereof I muftconfefle I cannot fo much impute toany 
thing as to a more lufcious and fulfome mixture oi Sanguine in his Enthu- 
y?4/?/cj& complexion. For nothing will fo flake a mans defires, or dead his 
beliefofthat more 5/'/V;7«<j/ and /w»?(<^m<i/ ftate and condition, as this 
fweet glut of Blood that fo thickens and clouds the Spirits, that the Mind 
cannot imagine or prefage any thing beyond the prefent concernment of 
this mortal Body. 

And of the latter I think it is acknowledged by all, that no fnch genu- 
ine caufe can be afligned as this fame complexion ot Sanguine that difpo- 
fes men fo ftrongly to the love of women. 



Sect. XXXIX. 

That it Vf as a dark fulfome Sanguine that hid the truth of the great 
Promifes oft he Gofpelfrom his eyes. 

WHerefore this Enthufiaft being overborn by the power of his own 
conftitution into the misbelief of thofe great Promifes of Eternal 
life fet forth in the Scripture, took the Holy Writers thereof either to 
be miftaken, or onely to have intended Allegories by what they writ. 
And that Fervour t\\n he found in himfelf to Love^ and Peace^ and Equi- 
ty, and the like, boiling fo high as to the driving of him into aperfwa- 
fion that he was infpired^ he conceited his misbelief of thofe precious 
Promifes of Immortality and Glory in the heavens a fpecial piece oi Illu- 
mination alfo 5 and the RefurreBion of the dead to be nothing elfe but to 
be raifed into a like ardency towards fuch things with himfelf, and to a 
like misbelief with him of that celeftial Crown the Apoftle fpeaks of. 
And therefore he not being able to raife his mind by faith to heaven, he 
brought heaven to earth in his vain imagination : Which was lefs pains 
then Mahomet took, who was fain to walk to the mountain, when he faw 
the mountain would not move to him. 



E C T, 



Sect. XL. A brief Difcourfe of Enthujtafm. iy 



Sect. XL. 

The exaff likenef hetmxt David George and the Father of the modem 
Nicolaitans, with the Authours cenfure of them both. 

TpHis is fi-hxld zccomit o{ David George^ whofe error the Father of 
■■' our modern Nicolaitans did drink in fo carefully, as if he were 
loath one drop fhould fpill befide. Never was that in Solomon fo plainly 
verified in any as in thefe two. As face anftvers toface^ fo the heart ofma,n 
to man. 

Wherefore concerning them both I dare pronounce, That though they 
equalized themfelves to Chrift , and made themfelves Judges of the 
quick and the dead, yet they were more devoid of true judgment in 
matters of Religion then the meaneft of fincere Chriftians : And though 
they have fo deified or ( as they phrafe it ) begodded themfelves all over, 
Imight fay, bedaubed themfelves with the ieigned and counterfeit co- 
lours or paint of high fwelling words of vanity to amaze the vulgar ; yet 
they were in truth mere men, of (hallow mindes and liquorlbme bodies, 
cleaving to the pleafures of the flefh, and fo deeply reliftiing the fweet of 
this prefent Life, that all hope or defire of that better was quite extind in 
them •, and therefore their fettled and radicate ignorance made them fo 
Enthufiafiically confident in their own errour. 



Sect. X L I . 

Afeafonable Advert if ement in the behalf of them that are unarvares taken 
with fuch Writers 5 as alfo a further confirmation that Enthufiafiick 
madnef may confifl with fobriety in other matters . 

"DUT that my zeal to the Truth may not turn to the injury of any, I 
■^ cannot pafs by this Advertifement 5 That this poifon we fpeak of is 
fo fubtilly conveyed and filently fuppofed in the reading thefe writings, 
that a good man and a true Chriftian may be eafily carried away into an 
approbation of them without any infeftion by them (as not minding what 
they imply or drive at ) or yet any defedion from the main Principles of 
Chriftianity : and indeed by how much the heat feems greater toward 
the highefl perfedion of Holinefs, the Reader is made the more fecure of 
the Writer's foundnefs in the main Eflentials of Religion, though it be 
far otherwifeat the bottome. 

For Madnefs and Melancholy drive high, and we have prov'd by divers 
Inftances that a man may be moft ridiculoufly and abfurdly wild in fome 
one thing, and yet found and difcreet in the reft; as Gazem handfomely 
fets it out in a ftory of an old man that conceited himfelf God the Father. 
And Acofia verifies it in a true hiftory of his own knowledge concerning a 
certain learned and venerable Profeflbr of Divinity in the Kingcfomeof 
Peru^ whom he doth affirm to have been as perfe(^ly in his fenfes,'as to 

foundnefs 



2g A brief 'Difcourfe of Enthufiafm. Sect. XLII. 

fouadnets of brain, as himfeltwas at that time when he wrote the Narra- 
tion 5 which being fomcthing long, I (hall tranfcribe only what precifely 
makes to my purpofe. 

This Peruvian Dodor would fadly and foberly affirme that he fliould 
be a King, yea and a Pope too, the Apoftolical See being tranflated to 
thofe parts ^ as alfo that holinefle was granted unto him above all An- 
gels and heavenly hofts, and above all Apoftles-, yea, that God made 
profer unto him of Hypoftatical union, but that he refufed to accept of it. 
Moreover that he was appointed to be Redeemer of the world as to 
matter ofEflSc^cy, which Chrift, he faid, had been no further then to 
Sufficiency onely. That all Ecclefiaftical eftate was to be abrogated, and 
that he would make new Laws, plain and eafy, by which the reftraintof 
Clergy-men from Marriage fhould be taken away, and multitude of 
Wives allowed, and all neceflfuy of ConfefTion avoided. Which things he 
did maintam before the Judges of the Inquifition with that earneftnefs 
and confidence, with fo many and fo large citations out of the Prophets, 
Apocalyps, Pfiilmes, and other books , with fuch unexpefted Appli- 
cations and Allegorical interpretations of them, that the Auditory knew 
not whether they fliould laugh more at his fancy, or admire his memory. 
But himi'elf was fo well allured of the matter, that nothing but death 
could quit him of the c/f/zV/ww. For he dyed a Martyr to this piece of 
madnefs oi his, to the eternal mfamy of his Judges, who were either fo 
unwife, as not to know that Melancholy may make a man delirous as to 
feme one particular thing, though his Intelleftuals be found in others 5 
"Pr.Meric Or elfe fo cruel and barbarous, as to murder a poor diflradled man. The 
Cafaubon'^ ftory you may read more at large in a late '^ Treatife concerning Enthu- 

Trmife con- (^^(^q^ 

«hufiafm,ci;rfp-3. What I have tranfplanted hither, is further to evidence the truth of 
what Phyficians fay oi Melancholy^ that it may onely befool the Under- 
ftanding in fome one point, and leave it found in the reft ^ as alfo to con- 
firm what I did above obferve, that Enthufiafis for the moft part are in- 
toxicated with vapours from the loweft region of their Body,, as the 
fythU of old are conceived to have been infpired through the power of 
certain exhalations breathed from thofe caverns they had their recefs in. 
For what means this bold purpofe of contriving a new law for plurality 
of Wives amongft Chriftians, but that his judgment was overclouded by 
fome venereous fumes and vapours ^ 



Sect. XLII. 

of Philofophical Enthufiafm. 

'T^HAT other kinde of Enthufiafm I propounded was Philofophical^ be- 
■*■ caufe found in fuch as zxtoi^moxt Speculative and Philofophical 
complexion. And Melancholy here making them prone to Religion and 
devotion, as well as to the curious Contemplation of things, thefe na- 
tural motions and affe<5tions towards God may drive them to a belief 

that 



Sect. XLIII, XLIV. A brief Dtfcourje of Entlmftafm. 2p 

that he has a more then ordinary aflPedion towards them, and that they 
have (o fpecial an alFiftance and guidance from him, nay fuch a niyfteri- 
ous, but intimate and real, union with him, that every fine thought or 
fancy that fteals into their mind ought to be look't upon by them as 
a pledge of the Divine favour, and a fingular illumination from God - 
himfelf. ^ 

Wherein they feem to me to imitate the raadnefs of Elionora Melio- 
rina^ a Gentlewoman o{ Mantua^ who being fully perfwaded (he was mar- 
ried to a King , would kneel down and talk with him, as if he had been 
there prefent with his retinue ; and if Hie had by chance found a piece of 
glafs in a muck-hill, light upon an oyfter-rtiell , piece of tin or any fuch 
like thing that would glider in theSun-fhme, (he would fay it was a 
jewel fent from her Lord and husband , and upon this account fiird her 
cabinet full of fuch trafh. 

In like manner thefe infpired Melancholias fluff their heads and wri- 
tings with every flaring fancy that Melancholy (nggeds to them, as if it 
were a precious Truth beftowed upon them by the holy Sj irit -, and with 
a devotional reverence they entertain the unexpeded Paroxyfms of their 
own natural diflemper, as if it were the power and prefence of God himfelf 
in their Souls. 



Sect. XLIII. 

5«»^r)iChymifts4»//Theofophifts obnexious tothis difeafe. 

'T'HISdifeafemany of your chymifls and (everalTheofofhifis, in my 
■*• judgement, feem very obnoxious to, who didate their own Con- 
ceits and Fancies fo magifterially and imperioufly, as ifthey were indeed 
Authentick meffcngers from God Almighty. But that they are buc 
Counterfeits, that is, Enthufiafts^ no infallible illuminated men, the grofs 
fopperies they let drop in their writings will fufficiently dcmonftrate to 
all that are not fmitten in fome meafure with the like Lunacy with them^ 
fclves. I (hall inftance in fome few things, concealing the names of ch« 
Authors, becaufe they are fo facrcd to fome. 



Sect. XLIV. 

A fromtfcuoui CoUeHion of divers odde conceits »ut of fever aI 
Theofophifts and Chymifts. 

T Tflen therefore attentively, for I (hall relate very great myfteries. The 
^-^ virtues of the Planets do not afcend , but defcend, Experience 
teaches as much, viz. That oi Venus or Copper is not made Mars or Iron, 
but oiMars is made Ventis^ as being an inferior fphere. So alfo Jupiter or 
Jtnne is eafily changed into Mercttrf or ^ick-^lver, becaufe ^uptter is 
the fecond from the firmament, and Mereitrj the fecond from the Earth, 

Saturn 



2 A brief T)ifcourfe of Enthufiafm. Sect. XhW. 



Satitrn is the firft from the Heaven, & Ltwa the firft from the Earth. Sol 
raixeth it felf with all, but is never bettered by his Inferiours. Now know 
that there is a great agreement betwixt Saturn or Lead^ and Luna or 
Silver, Jupiter and Mercury, Mars and Fenui, becaufe in the midft of 
thefe Sol is placed. 

What can it bebut the heaving of ttye Hypochondria that lifts up the 
Mind to fuch high comparifons from a fuppofitionfofalfeandfooliditf 
But 1 have obferved generally oichymifts and Theofophifis^ as of feveral 
other men more palpably mad , that their thoughts are carried much to 
Aflrology, It being a fanciful! ftudy built upon very flight grounds, and 
indeed I do not queftion, but a relique of the ancient Superftition and 
Idolatry amongft the rude Heathens, which either their own Melancholy^ 
or fomething worfe, inftruded them in. 

There are other pretty conceits in thefe Writers concerning thofe ^ ^ 
heavenly Bodies : as, That the Starres and Planets^ the Moon not ex- 
cepted, are of the fame quality with preciottsftones that glifter here on 
the earthy and that though they ad nothing, yet they are of that nature 
as that the wandring Spirits of the aire fee in them, as in a looking-glafs, 
things to come, and thereby are inabled to prophefy. 

That the i'^tfrj are made ofthe5//», and yet that the 5#» enlightens 

them. 

That our E)es have their originall from the Stars, and that that is the 
reafon why we can fee the Stars, 

That our £^« work or ad upon all they fee, as well as what they fee 
acts on them. That alfo is a very fpeciall myftery for an infpired man to 
utter •, That there isonely Evening and Morning under the Sm. 

That the 5?4r^ kindle heat in this world every where for generation, 
and that the difference ol Stars makes the difference of Creatures. 

That were the heat of the Sun taken away, he were one light with 
God. 

That all is Gods felf. 
That a mans felf is God, if he live holily. 

That God is nothing but an hearty Loving, friendly Seeing, good 
Smelling, well Tafting, kindly Feeling, amorous Killing, &c. Nor the 
Spirit, fay I , that infpires this myftery any thing but Melancholy and 
Sanguine. 

That God the Father is of himfelf a dale of darknefle, were it not for 
the light of his Sonne. 

That God could not quell Lucifer s rebellion, becaufe the battel was 
not betwixt God and a Beaft, or God and a man, but betwixt God and 
God, Lucifer being fo great a (hare of his own Effence. 

That Nature is the Body of God, nay God the Father, who is alfo 
the World, and whatfoever is any way fenfiblc or perceptible. 

That the star-powers are Nature, and the Star-circle the mother of 
all things, from which all is, fubfifts, and moves. 

That the Waters of this world are mad, which makes them rave and 
run up and down fo as they do in the channels of the Earth. 
That the blew Orb is the waters above the Firmament. 

That 



Sect. XLV. A brief Vifiourfe of Enthufiafm. 5 1 

That there be two kinds of Fires, the one cold and the other hot, and 
that Death is a cold fire. 

That Adam was an Hermaphrodite. 

The the Fire would not burn, nor there have been any darknefle, but 
for Adam's fall. 

That it is a very fufpicable matter that Saturn before the fall was 
where Mercury^ and Mercury where Saturn is. 

That there are Three Souls in a man, Animal, Angelical, and Divine ; 
and that after Death the Animal Soul is in the grave, the Angelical in 
Abraham's bofome, and the Divine Soul in Paradife. 

That God has eyes, ears, nofe, and other corporeal parts. 

That every thing has Senfe, Imagination, and ^fiducial Knowledge of 
God in it. Met alls. Meteors and Flants not excepted. 

That this Earth at laft fliail be calcined into Cryftall. » 

That at the Center of the Earth is the Fire of hell, which is caufed 
and kindled by the Frimnm mobile and influences of the Stars. 

That the yirJ?/V)& pole draws waters by the Axle-tree, which after 
they are entered in,break forth again by the Axle-tree of the AntarEiick, 

That the Moon, as well as the Stars, is made of a Icffe pure kind of 
Fire mixed with Aire. 

That the pure "Blood in man anfwers to the Element of Fire in the 
great world, his Heart to the Earth, his Mouth to the ArCiick pole, and 
the oppofite Orifice to the AntarUick pole. 

That the proper feat of the Mind or Underftanding is in the mouth 
of the Stomack or about theSplene. 

That Earthquakes and Thunders are not from natural caufes, but 
made by Angels or Devils. 

That there were no Rain-bows before Noah's flood. 

That the Moon is of a conglaciated fubftance, having a cold light of 
her own , whereby the light of the Sun which (he receives and cafts on 
us becomes fo cool. 



Sect. XLV. 

A f articular ColleBion out c/paracelfus. 

IJItherto our Colledlions have been promifcuous, what follows is out 
*"'■ oi Paracelfus ondy 'j as for example : 

That the variety of the Altitudes of the Suii does not caufe Summer Paracelf. de 
and Winter, becaufe the Sun has the fame heat, be he higher or lower 5 ^"^'"''^^''-J' 
but that there be <iy£fiivall and Hjbernall Stars that are the grand caufes 
ofthefefeafons. 

That the abfence of the Sun is not the caufe of Night , forasmuch as 
his light is fo great that it may illuminate the Earth all over at once as 
clear as broad day •, but that Night is brought on by the influence of 
dark Stars that ray out darknefs and obfcurity upon che Earth, as the Sun 
does light* 

X That 



^z 



A brief S>ifcourfe of Enthufiafm. Sect. XLV. 



Paracelf. de 
Hcteor.apA- 

Ve Meteorh 
ctp.U 



PejMeteor. c.6. 

Ve Meteor, c. 7. 
Ve Meteor. c.S. 



Ve Meteor, c.^. 

Ve Meteor, 
cap.io. 



See Furticdl'M 
his Sciemij. 
/iflronomici. 



That the Gnomi, Nymf^hx^ Lemures md Penates, Spirits endued with 
Underftanding as much or more then Men, are yet wholly mortall , not 
having fo much as an immortal Soul in them. 

That the Stars are as it were the Phials , or Cucurbits , in which the 
Meteorical Sal, Sulphttr zad Mercury are contained ^ and that the Winds 
which are made of thcfe, by the zy£thereal Vulcanes^ are blown forth out 
of thefe Emundories, as when a man blows or breaths out of his mouth. 

That the Stars are as it were the Pots in which the Archem or heaven- 
ly Fit>lcan prepares pluvious matter, which exhaled from thence fiift ap- 
pears in the form of clouds, after condenfes to rain. 

That Hail and Snow arealfo the fruits of the Stars, proceeding from 
them as flowers and blolfomes from herbs or trees. 

That Thunder is caufed by the Penates^ who taking ^Ethereal ^«/- 
fhnr, Sal-nitre and Mercury, and putting them into their Aludel^ that is 
their Star, after a fufficient preparation there, the Star then poures them 
forth into the Aire •, and fothey become the matter of Thunder, whofe 
found is fo great and terrible, becaufe it is re-echoed from the arched 
roof of Heaven, as when a Gun islet off under an hollow vault. 

That the Lightnings without Thunder are as it were the deciduous 
flowers of the e^ftiva// Stars. 

That the Stars eat and are nouriflied, and therefore mufteafethem- 
felves; and that thofe falling Stars, as fome call them, which are found 
on the earth in the form of a trembling gelly, are their excrement. 

That thofe Meteors called Dracones volantes have aihmnfh undti' 
{landing and fenfc in them. 

That the Parelii and Para[elena are made by the Penates as by Artifi- 
cers, that counterfeit the form and (hape of a filver Pot in adulterate 
metall. 

That all Humane and natural underftanding is in the Stars, and con- 
veyed from thence to man, and that he muft fuck it from thence to feed 
his Soul, as he takes in meat to nourifh his Body. 

That the reafon of Dtvinatien is this. That a man has a fydereall body 
befides this terreflriall which is joyned with the Stars ; and fo when this 
fydereall body is more free from the Elements, as in flcep, this body and 
the Stars confltbulating together , the Mind is informed of things to 
come. 

That the Stars are ftrock with a terrour or horrour of the approach 
of any mans death, whence it is that no man dies without fome fign or 
notice from them, as the dances of dead men., fome noife in the houfe^ or 
the like. 

That as by a Divine faith the dead are raifed and mountains caft into 
the midfl of the Sea •, fo by the faith of Nature the influence of the Stars, 
who know all the feci ets of Nature, is to be commanded, and thereby a 
man may know naturally what is to come. 

That Giants, Nymfhs, Gnomi and Pygmies were the conceptions and 
births of the Imaginative power of the influence of the Stars upon 
Matter prepared by them,and that they had no Souls ; as it is moft likely 
the Inhabitants of the more remote parts of the world have none, as not 
being the offspring oiAdam. That 



Sect. XL VI. A brief Difcourfe of Enthujujm. ^ | 

That a Fowler by the help of his Star need not goe after Birds, for 
they will flie after him •, and fo Fiflies fwim to the FilLerman , and 
wilde Beafts follow the Hunter upon the fame account of bis Stars. 

That the feparation of the three parts of the world, £«;fl/'f, Afia^ 
Africa^ is a certain reprefentation of the three Chymicall principles, . 
5<t/, Sulfhure and Mercury^ of which three the whole Woild was 
made. 

That there is an artificial way of making an Bomunculus , and that the Paracdf. is 
Fairies of the woods, Njmfhs and Giants themfelves had fome fuch ii^'l"'^'^"'^^ 
originall, and that thefe //<?w««f«// thus made will know all manner of 
fecrets and myfleries of art , themfelves receiving their lives^ bodies, 
fieP, hone^ and blood from an artifciall principle. 



Sect. XLVI. 

That Paracelfas has given occafion to the rvildefi Philofophick Emhitftafms 

that ever were yet on foot, 

THefe are the rampant and delirous Fancies of that great boafter of 
Europe Paracelfm^ whofe unbridled Imagination and bold and con- 
fident obtrufion of his uncouth and fupine inventions upon the world 
has, I dare fay, given occafion to the wildeft Philofophical Enthufiafms 
that ever were broached by any either Chriftian or Heathen. That laft 
conceit of his fome have endeavoured to Allegorize, as the Perftans do 
the Alcoran J afliamed of the grofs fenfeofit, butin myapprehenfion fo 
frigidly and unfutably, that it would confirm a man the more, that the 
letter is the intended truth ^ and if one compare it with what he writes 
of Nymphs, Giants and Fairies in his Scientia Aftronomica^ he will make 
no further doubt of it. 



Sect. XLVII. 

That Paracelfus his Philofophy ^ though himfelf intended it not, is one of 
the [afeft fan£iuaries for the Atheifl , and the very prop of ancient 
Paganifm, 

T Hereis Come affeffation of Religion, IconfefTe, in his Writings, and 
farre more in his Followers, who conceive themfelves taught of 
God ^ when I plainly difcern, their Brains are merely heated and infeded 
by this ftrong fpiritof Phantaftrie that breaths in Paracelfus his Books. 

Iknowit isnopartof PrwifWff to fpeak flightly of thofe that others 
admire ; but that Prudence \i but Craft that commands an unfaithful! 
filence. And I know not how any honefl man can difcharge his con- 
fcience in prudentially conniving at fuch falfities as he fees infnarethe 
Minds of men, while they do not oncly abufe their Intelleduals by 
foppiflb and ridiculous conceptions, but infinuate fuch dangerous and 

X a mifchie- 



2 A A brief Dtfcourfe of Enthiifiafm. Sect. XLV III. 

mifchievous Opinions as fupplant and deftroy the very Fundaracntalls of 
C hi iftian Religion. 

For lappealto any man, What is nearer to ancient Paganifm then 
what this bold writer has uttered concerning the Stars i or what San- 
duary fo fafe for the Atheift that derides and eludes all Religion, as 
(uch a miraculous Iitfiuericcoi the Hesivens zs Paracelfus defcribes in his 
Scientia Aftronomica ? Wherefore I (hould be very much amazed at the 
Madnefs and Inconfiftency of him and his followers, who have ever and 
anon a fling againft Heathen Philefophy, when themfelves take into their 
writings the very dregs of it, viz. the grofTe Principles of the ancient 
PaffanSupcrfitionaad idolatry., did I not remember that they zxeEmhu- 
fiap^ and follow not the guidance of Reafon^ but the ftr ength of Phanfy, 
Jupiter efi quodcttnqne vides^ ^e. 

This taken in the courfeft fenfe, I make no queftionbut it was the 
grand Principle from whence did flow fo many Varieties and Impurities 
of the Pagan Superftition, they fancying they met God in every obje<ff of 
their fenfes •, and our exorbitant Enthafiafts profefle, That every thing is 
God, in love or wrath: Which, if I underftand anything, is no better 
then Atheifm. For it implies that God is nothing elfe bur the Itmverfal 
Matter of the World, dreffed up in feveral fhipes and forms, in fundry 
properties and qualities -, fome gratefuU, fome ungratefull -, fomeholy, 
fome profane •, fome wife, fome fenfeleffe ; fome weak, fome firong, and 
the like. But to flice God into fo many parts is to wound him and kil 
him, and to make no God at all. 



Sect. }(Lvni. 

How the Paracelfian Philefophy juftips the Heathens worpipping of the 
Starres., derogates from the authority of the Miracles of our Saviour, 
makes the Go(pel ineffeSluallforthe ejlablijling of the belief of a God and 
a particular Providence., and gratifies that profeffed Atheifl Vaninus in 
what he mofl of all triumphs in., as ferving his turn thebeflto elude all 
Religion rvhatfoever. 

A Gain, how does Paracelfm juftifie the Heathens rvorpipping the 
Stars ^ he making them fuch knowing, powerfull, and compaflionace 
fpedatours of humane affairs ! And why might they not pray to them as 
Anne Bodenham the Witch did to the Planet Jupiter for the curing difea- 
fes, if they have fo much power and knowledge as to generate men here 
below, and conferre gifts upon them < For it would be no more then 
asking a mans Father or Godfather bleffing. For if it be admitted that 
any one Nation is begot by the Starres, the Atheift will afluredly aflume 
that they are all fo. 

Moreover how fliall v^^e repair the lolTe and damage done to the Au- 
thority of our blefTed Saviour his Miracles i whereby not onely ChriftLi- 
nity,butthefirftFundamentallsofall true Religion are eminently efta- 
blifhed, VIZ,. The dtfcovery of a Special and Particular Providence of God., 

and 



ECT. 



XLIX. A hief Dtfcourje of Enthuftafm. ^- 



and an hope of a Life to come. For if the Stars can make fuch living crea- 
tures of prepared Matter that have fenfe and underftanding, which yet 
have no immortal Souls, but vvholy return into dead Matter again, why is 
it not fo with men as well as them 1 And if they can contribute the 
power of fuch wonder-working wifdome as was in Mofes and in chrifi ' 
or what is fo very nigh to it; what footfteps do there remain of proof 
that there is any God or Spirits ? for all is thus refolvable into the power 
oiiht Stars. A thing that that zealous and induftiious Atheifl CaUt 
Vaninus triumphs in exceedingly, in his Amfhitheatrum Mer»& Provi- 
dentioi ; where he cites feveral Aftrological paflages out oi Cardan^ under 
pretence to refute them, in which he tetches the Original of thofe three 
eminent Law-givers, Mofes., Chriji, and Mahomet^ from the influence of 
the Stars. 

The Law of J»f^/^^ is from Saturn^ faies Cardan^ that o[ chriji from 
Jupiter and Mercury, that of Mahomet horn Sol and Mars ■, the Law of 
the idolaters from the Moon and Mars. 

And in another place cW<i» imputes that fweetiiefs^ and meekne/Te 
and wifdome, and eloquence that was in our Saviour, whereby he was able 
to difpure in the Temple at twelve years of age , to the influence of 
^tfpiter. 

PemponatiHS alfo acknowledges the wifdome and miracles ofchrift 
but refers all to the Stars ^ a man as far laps'd into Athcifm,lconceive.j 
as Vaninus himfelf: fothatthefe wilde Fancies of the Mnthufiafis are ia 
truth the chiefProps or Shelters that Atheifts uphold or defend them- 
felvesby. '♦'But how fancieful and confounded an account there is of seem Ex u 
Aflrologj^ let any man that has patience, as well as fobriety of reafon, ojtUMiflety 

judge. , > , "/ Godlinef?, 



Book 7. chap. 



Sect. XLIX; 

That Paracelfus and hisfoHowers are neither Atheiflicall nor Diabolic aU • 
andvffhat makes the Chymift ordinarily fo pttifull a Philofopher. 

1D0 not fpeak thefe things as if I thought either Paracelfus or his 
followers thus Atheiftical, but to fhew their Phantaflrie & Enthupafm^ 
they fo hotly pretending to matters of Chriftianity and Religion, and yet 
handling them fo grofly and indifcrcetly, blurting out any gariih foolery 
that comes into their mind, though it be quite contrary to the Analogic 
oi Faith^ nor has any fliew of ground in folid Reafon^ onely tomake 
themfelves to be flared upon and wondred at by the world. 

But the Event of it is, that as fome admire them, fo others execrate 
them, as men of an impious and diabolical fpirit. Which 1 confefle I 
think too harlh a cenfure, well-meaning men being lyable to Melancholy 
and Lunacies as well as to Agues and burning leavers, \et a man 
ftiould befofar ofFfrom thinking the better of any difcovery of Truth by 
an Enthufiaftick fpirit, that he fliould rather for that very caufe fufped it 5 
becaufe that Temper that makes men Enthnfiaftical is the greateft enemy 

X 3 19 



26 ^ ^^^^f '^ifiourfe of Enthuftafm. S e c T. L, LI. 

to Reafoft, it being more thick and muddy, and therefore once heated 
intoxicates them like Wirte in the mufte , and is more likely to fill their 
Brains full of odde fancies, then with any true notions of Philofophy. 

But men of a purer blood and finer fpirits are not fo obnoxious to this 
diftemper: For this is the mofl natural feat of fublimer Reafon ^ whenas 
that more Mechanical kind of Gem us that loves to be tumbling of and 
tryin« tricks with the Matter (which they call making Experime/Jts) when 
defireof knowledge has fo heated it that it takes upon it to become Anhi- 
te^onical and flie above its fphere, it commits the wildeft hallucinations 
imaginable, that material or corporeal fancie egregioufly fumbling in more 
fubtile and fpiritual fpeculations. 

This is that that commonly makes the Ch^mifl fo pitiful a Phihfopher, 
who from the narrow infpe(5lion offome few toys in his own art, con- 
ceives himfelf able to give a reafon of all things in Divinity and Nature\ 
as ridiculous a projed, in my judgment, as that of his, that finding a 
piece of a broken Oar on the fand, bufied his brains above all meafure to 
contrive it into an entire Ship. 



S E C T. L. 

The writer of this Difcourfe no foe to either Theofophift or Chymift, onely 
he excufes himfelf from being over- credulous in regard of either. 

WHAT I have hitherto fpoken I would have fo underflood, as 
comino from one that neither contemns the well-meaning of 
the Theo[ofhi(l° nor difallows of the induftry of the Chjmijl •, but Ifhall 
ever excufe my felf from giving any credit to either, any further then 
fome lufty Miracle, tranfcendenc Medicine, or folid Reafon iliall extort 
from me. 



Sect. LI. 

The Cure of Enthuftafm % Temperance, Humility, 4»<!/Reafon. 

WE have fpoken of the Kinds of Enthuftafm fo far as we held it 
ferviceable for our defign, we fhall now touch upon the Cure of 
this Difeafe. Where waving all pretence to the knowledge of Fhyfick or 
acquaintance wirh the Apothecarie's fhop, we fhall fet down onely fuch ^ 
things as fall under a Moral or Theological confideration, giving onely in- 
ftruftions for the guidance of a mans life in reference to this grand errcur 
oi Enthuftafm : which a fober man cannot well determine whether it be 
more ridiculous, or deplorable and mifchievous. 

Now the mofl foveraign Medicine that I know againft it is this Dia- 
trion, oxComfofttien oi Three excellent Ingrtdients, to v/k. Temperance, 
Humility^ and Reafon ^ which as I do not defpair but that it may re- 
cover thofe that are fomewhat farre gone in this Enihufiaflick diftem- 
per, 



Sect. LII, LIII. A brief Difcourfe of Enthuftafm. ^y 

per, fo I am confident that it will not fail to prevent it in them that 
are not as yet confidcrably fmitten. 



Sect. LII. 

what u meant by Temperance. 

O Y Temferance I underftand a meafurabi* Abftinence from all hoc 
*-^ or heightning meats or drinks , as alfo from all venereous pleafures 
and ta(auall delights of the Body, from all foftnefs and effeminacy 5 a 
conftant and peremptory adhefion to the perfecSeft degree oichafiity in 
the fingle life, and oiContinency in wedlock, that can be attain'd to. For 
it is plain in fundry examples of £«f^»y?4/w above named, thatthe'more 
hidden and lurking fumes of Z»/ had tainted the Phaniies of thbfe Pre- 
tenders to Prophecy and Jnfpiration. 

We will adde alio to thefe, moderate exercife of Body, and feafonable 
taking of the fre(h aire, and due anddifcreet ufe of Devotion, whereby 
the Blood is ventilated and purged from dark oppreffing vapors • which 
a temperate diet, if not fading, muft alfo accompany : or elfe the more 
hot and zealous our addrefles are , the more likely they are to bring mif- 
chief upon our own heads, they raifing the fcculency of our intemperance 
into thofe more precious parts of the Body, the Brains and Animal Spi- 
rits^ and fo intoxicating the Mind with fury and wildnefs. 



Sect. LIII. 

what is meant hy Humility, and the great advantage thereof for 
Wifdome and Knowledge. 

"DY Humility I underftand an entire Submiflion to the will of God in 
•*-^ all things, a Deadnefs to allfelf-excellency and preeminency before 
others, a perfect Privation of all defire of Hngularity orattrading of 
the eyes of men upon a mans own perfon , as little to relilh a mans own 
praife or glory in the world as if he had never been born into it 5 but to 
be wholly contented with this one thing, that his Will is a fubduing to 
the Will of God, and that with thankfulnefs and reverence he doth re- 
ceive whatever Divine Providence brings upon him, be it fweet or four^ 
with the hair or againft it, it is all one to him*, for what he cannot avoid, 
it is the gift of God to the world in order to a greater good. 

But here I muft confefs, that he that is thusafFeded, as hefeeksno 
knowledge to pleafe himfelf, fo he cannot avoid being the moji knowing 
man that is. For he is furrounded with the beams of Divine Wifdome, 
as the low deprefled Earth with the raies of the Stars •, his deeply and 
profoundly humbled Soul being as it were the Centre of all heavenly illu- 
minations, as this little globe of the Earth is of thofe celeftial influen- 
ces. I profefTe I ftand amazed while I confider the ineffable advantages 

X 4 of 



28 ^ hrief Vifcouyfe ofEnthufiafm. Sect. LIV* 

of a Mind thus fubmitted to the Divine Will, how calm, how compre- 
henfive, how quick and fenfible Hie is, how free, how fagacious, of how 
tender a touch and judgment (he is in all things. Whenas Pride zx\6. 
ftrong defire ruffles the Mind into uneven waves and boifterous fiudtua- 
tions, that the eternal \\^\\X.o{ Rea[on concerning eithei iV4f«rf or Z//«r 
cannot imprint its perfect and diftind image or charadler there ^ nor can 
fo fubtile and delicate motions and impreflions be fenfible to the Under- 
ftanding difturbed and agitated in fo violent a ftorm. 

That man therefore who has got this Humble frame of Spirit^ which is 
of fo mighty concernment for acquiring all manner oiwifdome^ as well 
Natural as Dwine, cannot pofTibly be fo foolifli as to be miftaken in that 
which is the genuine refult of a contrary temper-, and fuch is that of 
Efithujiafm, that puffs up men into an opinion that they have a more 
then ordinary influence from God thata(5bs upon their Spirits, and that 
he defignes them by fpecial appointment to be new Prophets^ new Law- 
ginjers^new Davids^ new Mefiafes ^ and what not i^ when it, is nothing 
but the working of the old man in them in a fanatical manner. 



Sect. LIV. 

what meant by Reafon, and what the danger of leaving that Guide ; as alfo 
the mijlake of them that expect the Spirit Jhould not fuggefi fuch things 
as are rationally 

BY Reafon I unierftand fo fettled and cautious a Compofure of Mind 
as will fufpedl every high flown & forward Fancy that endeavours to 
carry away the afTcnt before deliberate examination ^ (he not enduring to 
be gulled by the vigour or garifhnen'e of the reprefentation,nor at all to be 
born down by the weight or flrength of it 5 but patiently to trie it by 
the known Faculties of the Soul, which ^xttiihtitht Common notions 
that all men in their wits agree upon, or the Evidence of outward Senfe, 
or elfe a clear and dtjlinB Deduction from thefe. 

Whatever is not agreeable to thefe three, is Fancy , which teftifies 
nothing of the Truth or Exiflence of any thing, and therefore ought not, 
nor cannot be aflfented to by any but mad men or fools. 

And thofethat talk fo loud of that higher Principle, The Spirit^ with 
exclufion of thefe, betray their own ignorance-, and while they would 
by their wilde Rhetorick difTwade men from the ufe of their Rational 
facultiesunder pretence of expectation of an higher and more glorious 
Light, do as madly, in my mind, as if, a company of men travailing by 
night with links, torches and lanthorns , fome furious Orator amongft 
them (hould by his wonderful flrains of Eloquence fo befool them into a 
mifconceit of their prefent condition, comparing of it with the fweet and 
chearful fplendorof theday , as thereby to caufe them, through impa- 
tience and indignation , to beat out their links and torches, and break 
a-pieces their lanthorns againft the ground, and fo chufe rather to foot it 
in the dark with hazard of knocking their nofes againft the next Tree 

they 



Sect. LV. A brief Difcourfe of Enthnftafjn. ^o 



they meet, and tumbling into the next ditch , then to continue the ufe of 
thofe convenient lights that they had in their fober temper prepared for 
the fafety of their journey. 

But the £«^/;»/?*?/?'s mistake is not onely in leai'irig his prefent Guide 
before he has abetter, but in having a falfe notion of him he does exped:. 
For affuredly that Spirit of iI/umi»atioit which refides in the Souls of the 
faithful, is a Principle of the /'wr^/? Reafon that is communicable to the 
humane Nature. And what this Spirit has, he has from Chrift (as Chrift 
himfelf witnefTeth ) who is the Eternal AoV©-, the all-comprehending 
Wifdome and Reafon of God, wherein he fees through the Natures and 
7^f<«f of all things, with all their refpeds of Dependency and Indepen- 
dency, Congruity and Incongruity, or whatever Habitude they have one 
to another, with one continued glance at once. 

^hzztvtt oi Intetieifual light is communicated to us, is derived from 
hence, and is in us Particular Reafon^ or Reafon in Succepon^ or hy piece- 
meal. Nor is there any thing the holy Spirit did ever fuggeft to any maii 
but it was agreeable to, if not demonftrable h-om, whit we call R eaf on • 
Andtobe thusperfwaded, how powerful a Curb it will be upon the 
exorbitant impreflions and motions of Melancholy and Emhufiafm^ I 
leave it to any man to judge. 



Sect. LV. 

Further Helps againft Enthufiafm. 

'T'O thefe three notable and more generall Helps, we might adde forre 
-■- particular Confiderations whereby we may keep off this Enthufia- 
flical pertinacity from our felves, or difcover it when it has taken hold 
upon others. As for example •, If any man fliall pretend to the difcovery 
of a Truth by 7»//)/>4f/o«, that is of no good ufe or confequence to the 
Church of God, it is, to me little lefs then a Demonftration that he is 
Fanatical. If he hejps up Faljhoods as well as Truths^ and pretends to be 
infpiredin all., it is to me an Evidence he is infpired in none of thofe My- 
fteries he offers to the world. 



Sect. LVI. 

of the raided language of Enthufiafis^ and of what may extraordi- 
narily fall from them. 

npHerc are certain advantages alfo that Enthuftafis have, which are to 
-*- be taken notice of, whereby they have impofed upon many 5 as. 
That they have fpoken very ^4//?^/)^ ami divinely., which moft certainly 
has happened to fundry perfons a little before they have grown ftark 
mad 5 and that they may hit of fomething extraordinary is no pledge of 
the truth of the reft. 

For 



xo A brief Difcourfe of Enthufiafm. Sect. LVII. 

For this unquiet and tumultuous fpiiit of Melanchely fliaking their 
whole bodily frame, is like an Earthquake to one in a dungeon, which 
for a fmall moment makes the very walls gape and cleave, and fo lets in 
light for awhile at thofe chinks ^ but all clofes up again fuddenly, and 
th^prifoner is confined to his wonted darknefs. This therefore was a 
Chance in Nature, not a gracious vifit of the Spirit of God. 



Sect. LVII. 

of Bnthufiaflick Prophecy that ordinarily happens to fools And mad-mert^ 
and the reason tphy •, as alfo why Eefiaticallmenforefee things to come^ 
and of tht uncertainty of [uch Prediiiions, 

HEreunto you may alfo joyn the lack of Prophecy^ be it fleepingor 
waking-, for fuch things have happened to mad-men and fools, and 
>{fn7?(>^/f offers at a pretty reafon that may reach both. 'H -^^ S'la.votx t 

TOiaowi'B^epvTisiJtA), aM* MCTO'ef ep«jM'©' >^ Jwyji 'sa.i'icor, sg yuvnSreica JcJ? to 
xivZv^yO- To which he alfo addcs why ftr/df/V^// men forefeefutuie 
things. On ai oixstotfiuvvo'ii ii^C4'o^Ava-iVy a/Vi cfrnpfefmi^orj, t ^ivixoov 
WM iJ(ff.hi'?x. al^dvoT^. All which intimates thus much. That an alienation 
ofmind^andre(tfrem our own motions^ fits us for a reception ofimprefions 
from fomething elfe^ andfo hy a quick fenfe and touch we may be advert i fed 
through a communication of motion from the Sprit of the world what is done 
at A di fiance, or what Caufes are confpiring to hmg this or that topafje - 
which turning offagain make the PrediBion falfe: For every thing that 
offers to be, does not come into aftuall Being. Wherefore all chefe Pre- 
fages are not ^o'mf/.^x.^ but may be onely ^a^tf^via.. H yj f uau S'aifAopi'a, 
I Sreia' they are the words ofAriflotle, but fuch as fome skidfuU Platonifl 
will moft eafily explain. 

All that I aim at is this. That Prophecie may arife from on this fide of 
thepure and infallible Deity, and it is our miftake that we think th.;C 
what PrediBions fallout true, areceitainly foreknown by the Foreteller. 
For the prefent confpiracy of Caufes that (lioot into the vacant mind may 
corrupt and alter, and be blown away like clouds, that at firfl: feem to 
affure the husbandman of a following rain. 



Sect. LVIII. 

That if an Enthuftafl fliould cure fome difeafes hy touching or (Iroaking 
the party difeafed^ yet it might be no true Miracle, 

UT there is yet a ftronger allurement then Prophecy to draw on be- 
lief to i\\t Enthuftafl, which is a femblance of doing fome Miracle, 
as the curing fome defperate difeafe 5 as it hapned very lately in this 
Nation. For it is very credibly reported, and I think cannot be denied, 
That one by tht flroaking of a mans arm that was dead and ufelefs to 

him. 



B 



Sect. LIX. A hrkf Difcourfe of E7tt^)ufiafyt. At^ 



him, recovered it to life and ftrength. When I heard of it, and read 
fome few pages of that miraculous Phyfician s Wfifing, my judgmenc 
was, that the cure was natural^ but that his Blood and Spirits: w^e boi- 
led to that height, that it would hazard hisBraip: which proved true, 
for he was ftark mad not very long after. 

There may be very wellaSanative and healing Contagion as w^ll.as, 
morbid and venemous. And the Spirits of Melancholy mep being more 
mafly and ponderous, when they are fo highly refined and aduaied by, 
a more then ordinary heat and vigour of the Body, may prove a very 
powerfuU Elixir^ Nature having outdone the ufual pretences of chy- 
wz/ry in this cafe. 



Sect. LIX. 

of the Willingnef and Patience tof/jfer in EnthufiaflSi 

T^Heir Vy'illingnef alfo to fnffer or Patience in [uffering mayfeemto 
^ give an extraordinary Teftimony to forae Enthttfiafis, as if there 
were Something Divine or Supernatural in them. But adxniration will 
abate, if we confider how paffionately fome abhor from the Senfe of 
Pleafure, accounting it the Su/nmum malttm^ the greateit evil. For which 
Paradox Antiflhenes is noted in '*" Aului Gellius^ as alfo for his fuitable * Noa. Attic 
Motto, Mavsilw jti^Mo? ri 7\SriiLjj^ as if downright Madnef were more tO/-, ''^•9-«P-J. 
lerable then it. Others there are who according to mere Complexion 
love to conflid with troubles and dangers : fuch as thofe are who ua- 
dergoe Warfares and Sea- voyages with a natural delight. Others make 
it their ftudy, and pride themfelves in it, to become infenfible of pain, or 
to bear it as if they were not at all affefted by it 5 infomuch that the 
Condition has pafled into a term of Art amongft the Stoicks , who call 
this power ' A-ro-Sija. and 'Ava.Kynm., 

But this is nothing but a Sfartan obfirmation of Mind back'd with 
thefenfe ofihame, a dcfire of glory, or the contentment of being con- 
fcious to themfelves of their own Stoutnefs and tolerance. Of which a 
notorious Inftance \st\\7itoiiht Lacedemonian h^d^ who having con- 
cealed a Fox under his coat, would not cry out though he was a gnawing 
of his very entrails, 

Anaxarchtts his pain though it feems not fo fharp, yet his courage 
appears as great •, in that he could Philofophize fo freely, while he was 
by the cruelty of ArcheUf^- braying in a mortar ; whence he cried out 
m the midft of their thumpings upon him , riT/ojg , -B?/ftjg ' Aca|ap;^» Nonnus in his 
.SuAaxoji, e yi ^ios<ls r ' Avd^atpxov ' adding therein wit to his philofo- symagog. m. . 
phy, and comparing his Body to the Sack, but making his Soul as good ^^[^f°^ztn'f' 
as abfent, and the Sack empty, by her profelTed infenfiblenefs of the uvcm-jaL 
ftrokes and unconcerncdnefs in what befell the Body : Which yet not- ^■''"■/^ J"''^" 
withftanding, fetting afide his natural'furmife of the Soul's Immortality, ' '* '^^''^'"^• 
was nothing but fullen and inconfiderate Stoicifm ; for his Body had then 
more reafon to defie their blows then his Soul , (he alone being capable 

of 



42 



A brief Difcourfe of Enthuftafm. Sect. LX. 

of fenfe and pain. So that the fpecial fupport of his Mind was but an in- 
veterate errour and fancy. 

How Wrath and Indignation will alfo hold up the Spirits againft Fear 
znd Pain^ is feen in that brief Infiance ofTheano, who being forcibly 
urged to betray the fecrets.of her Country, bit out her tongue and fpic 
it at the face of the Tyrant. Thefe are Examples evident enough of that 
aflfecled and not altogether unattainable power of Indolency amongft the 
Heathen. 
'NoSf.Amc. What to call that which * Gellius reports of a certain Gladiator of 
.ii.c. 5. cafars, who would laugh when his wounds were a drying and cleanfing, 
I know not : for it feems more then a fimple 'AvaAyno-U or Indolentia, 
But out of thefe Examples and Confiderations it is manifeft. That there 
is no fuch divinity or fupernatural holinefs in the ftoutly and perempto- 
rily bearing of pain, nor any necelTicy of a Divine afliftcince therein. Ei- 
ther fimple Refolution of mind upon fome imbibed Dogma, or the power 
of fome concealed Paflion , may enable them to bear up againft all. 

And yet thefe are but fmall things in comparifon of what; the En- 
thufiaji is armed with upon the account of his peculiar condition. For be- 
fides that his very Cemflexion makes him ftiff, inflexible and unyielding, 
(for there is no Temper fo fturdy and peremptory as Melancholy is, even 
in cafes more difpenfable ) there is yet a further force added thereto 
from theftrong conceit he has of being injpired , and confequently of 
hisCaufe being infallibly good : For this tends naturally to the making 
of him invincible in his Sufferings, he being confcious to himfelf both 
ofthefirmgoodnefsof his Caufe, as he conceives, and of the indifpen- 
fablenefs of his duty in adhering thereto. To which you may adde the 
certain expedation of future glory and happinefs for his Martyrdome. 
So plain it is that there is nothing fupernatural or miraculous in the cafe. 



Sect. LX. 

That the refolved Sufferings for miftaken points in Religion is no good 
argument againft the truth of all Religion. 

IMuft confefs that an ordinary reflexion upon this refolvednef of fuf- 
fering to the utmoft extremity in perfons that are thus miftaken in 
the points they fuffer for, cannot but make fuch as are Atheifiically 
inclined fubjedl to think That there is no Truth nor Certainty at all in 
Religion 5 fince that where men feem to themfelves fo certain, that they 
dare and do adually pawn their lives upon ir, yet they are fo grofsly 
miftaken. And it is plain they are fo, in that perfons of contrary per- 
fwafions fuifer with the like confidence and to the like extremity, chu- 
fing rather to leave their lives then their Opinions and Party. Which is 
found true both in ^erves^ Mahometans, Papifts and Proteftants. 

This indeed at firft fight bears no fmall fhew of Reafon 5 but if more 
nearly lookt into, will prove but a weak and lorry Sophifm. For if this 
Ratiocination were folid, it would follow That there were nothing true 

in 



Sect. LX, A. kmf T>ifiomfic£ Ent^mfiafm. az 

in Philofophy neither. For afliiredly men are as firmly perfwaded con- 
trary ways in the fame points there, as.th^y are in Religion-, and there 
can be but one part true. But that they^ are not fo perfwaded of the 
matter that they will die, for it^ is noii becaufeth?^ do, aot as firmly be- 
lieve their Opinions in Philofophy,! Isutbecaufe there is no obligation 
of Confcience and an Eternal intereft fourided in them as there is in Re- 
li^on. Orherwife if it were a confeientious, point of Religion to be a 
Capermcuti^Tychonifliy oi Jriftotd^a»y ia tefetso^e, to the S.yfteme'of 
the World 5 I chinit, tberiC is ho q^ui^ftwn to be- raacfe, but there would be 
Martyrs for them all, at kaft for two of t hem;; the one be,ii!»g foex- 
quificely confonarjijt*^ fH^fi^^- tl)p ,<«^^r, fp, grojfjjy. accommodated £,q 

Senfe. •; " • ' 

Befides, I cannot but note , That Uk very low and uepbilofophical 
in thefc Jthei/iical Witf s, tiOr make their Appeal coijcerning thefe nobl? 
Theoremes of the Exijlcnce of God and the Truth of Religion to. fo petty 4 
Court of Judicature as mere //WW****!? Teflmom. Foi- fuchin their ar- 
guing do they make the Sufferings pf Majrtyrs in- oppofite Religions, 
and fancy their laying down of their lives butas the laying of great war 
gers. Which Tofick fome.; ha^ Saicaftically called the Argument of 
Fools. ' f ■ 

But whatever force Humane Tefiimony ha,th in thefe Cafes, it is fo farre 
from ferving the Atheift's turn , that it makes againft him. For admit 
that thefe Anti-Martyrs ( as I may fo call them ) give witnefs fingly one 
againft another, yet they jointly give witnefs againft the Atheift, fealing 
it with their blood , That there is a God ^ and a Life to come. Which I 
take not to be onely the E^tt\ o^ Education^ but of a natural Sagacity 
in the better fort of men , and a prorienefs in them to think fo : which 
being further ftrcngthened by the Inftitutes of Religion^ efpecially fo 
clear and convidive as Chrifiianity^ may very well get the power of en- 
gaging a mans Confcience to lay down his life even for fuch things as 
mere Education has imprefTed upon him, or (ovnQ Melancholy conceit. But 
the firme bottome and fupport of all, and that without which they would 
not fuffer for any thing, is the fincere and unihaken belief That there is a. 
Cod^ and an Hapfinefs to be expected after this life. Whereupon the Con- 
fcience being fcrupulous, and not daring to a(fl or alTent to fuch things 
as it may be (lis onely ftrongly fufpe(fts to beevil or falfe, chufesthe 
faferway for her main intereft, namely, rather to fuffer then to fin. 

So that it is not fo much the firm belief of thefe things they fulFer for 
( fuppofe either Papift or Proteftant) as the care of doing nothing that 
they fufped is finfull, which makes them undergoe Martyrdome. 

Whence the very ground of the Atheift's Paralogifm is alfo found 
invalid. Nor is it plain from their fuffering that they are fo firm and 
determinate in the points they fuffer for that are falfe. But admit the 
Enthufiafi be, Fanaticifm is but a difeafe of Religion, and implies no more 
that there is no Religion, then Madnef that there is no Reafon, or any 
Corporeal Difeafe that there is no fuch thing as Health or an humane Body 
in the world. 

Y ' Se c T. 



J, A A hrief t>ifcourfe of Enthuftafm. Sect. LXI. 



Sect. LXI. 

of the remote Notions ^wjfieriom Style t and moving Eloquence 

tf/Enthufiafts. 



VV 



'Hatever credit the Enthttftaft may conciliate to himfelf from his 
nttving Eloquence^ his myfleriom ftyle and unexfelied notions^ 
they are eafily to be refolved into that Principle of Melancholy above 
named, the fenfe of which Complexion is fo deep and vigorous, thatic 
cannot fail to inable the Tongue to tell her ftory with a great deal of life 
and affedion ; and the Imagination is (b extravagant, that it is farre 
eafier for her to ramble abroad and fetch in fome odd skue conceit from a 
remote obfcure corner, then to think of what is nearer and more ordina- 
rily intelligible. 

But thefe things are fo fully and plainly comprehended in thofe 
Cenerall Caufes of Enthufiafmweh^vtalveadydechred, befides what we 
have particularly touched upon before, that it will not be worth our la- 
bour to infift any longer upon them. When we have fatisfied a Scruple 
or two concerning what we have faid of Melancholy and Enthttfiafm^ I 
think we fhall have omitted nothing materially pertinent to this prefenc 
Speculation. 



A 



Sect, LXH. ; 

tiorv wejhall diftingtiijh betrvixt pure Religion and Complexion, '' 

NDthefirftis, How we can diftinguifli betwixt Religion znd Me- 
lancholy^ we having attributed fo notable Effects thereunto. The 
fecond is , Whether we have not reviled and vilified all Enthnfiafm 
whatfoever, and invited men to a cold PharifaicaU flupidity and ading, 
merely according to an outward letter without an inward tcftimony of 

life. 

The meaning of the firft Scruple mufl be reftrain'd to fuch things as in 
their externals are laudable and approveable, viz. whether fuch as they 
be out of a Divine or Natural principle, whether from God or Complexi- 
on. For in thofe things that are at their very firfl view difcerned to 
be culpable, it is plain that they are not from God. 

I anfwer therefore. That there are three main difcriminations betwixt 
the Spirit and themofl Speciom Complexion. The firfl: is, That that 
Fiety or Coednefw\\\Qh is from the Spirit of God is univerfal, extirpating 
every vice, and omitting nothing that is truely a divine vertue. 

The fecond is, A belief of thofe Holy Oracles comprehended in the 
Old and New Teflament,they being rightly interpreted 5 and particularly 
of that Article, Hhai^efta Chrifl, even he that died on theCrofleat 
^erufalem betwixt two thieves, is the Son of God, and Soveraign of men 
and Angels, and that he in his own perfonfliall come again to judge the, 
quick and the dead. The 



Sect. LXIIf. A brief Difconrje of Enthufuifm. ^5 

The third and laft is, An nniverfd Prudence^ whereby a man neither 
admits nor adts any thing but what is folidly rational at the bottome, 
and of which he can give a good account, let the fuccefle be what it will. 
He that finds himfelt thus affeded, may be fure it is the Spirit of God, not 
the power of Ctfw/'/fx/V;« or iV/j?«r^ that rales in him. But this man to 
others, ifthey be unbelieving, and fo rude and unprepared as not to be 
capable oiEeafon, he is nothing to them, unkfle he can doe a Miracle, 
How vain then is the Enthufiajl that is deftitute of both < But thofc 
ancient Records of A//>4^/^j done in the behalfofChriltianityare a fof- 
ficient Teftimony of the Truth of our Religion to thofe whofc hearts ar« 
rightly fitted for it. 



■ X,.: - 



Sect. LXIII. 

That the devotional Enthuftafm of Holy and Sincere fouls hat not at all 
been taxed in all this Difconrfe. 

T^O the Second fcruple I anfwer. That there has not one word all this 
■■- time been fpoken againft that true and ivarrantable Enthufiafm of 
devout and holy Souls , who are fo ftrangely tranfported in that vehe- 
ment Love they bear towards God , and that unexpreffible ^oy and 
Peace they find in him. For they are modeft enough and fober in all 
this, they witnefling no other thing to the world then what others may 
experience in themfelves, and what is plainly fet down in the holy Scri- 
ptures, That the Kingdome of God is Righteoufnef and Peace and J-e-j in 
the Holy Gho(l. 

But in none of thefe things do they pretend to equalize themfelves to 
Chrift, whom God has exalted above men and Angels, but do profeflfe 
the efficacie of his Spirit in them to the praife and glory of Go J, and the 
comfort and incouragement of their drooping Neighbour. But what is 
above this, without evident Reafon or a Miracle^ is moft juftly deemed to 
proceed from no Supernatural affiftance, but from fome Hyfochondriacalt 
diftemper. 

And what Ihavefaid in behalf of Chiiftians, is in itsmeafure due m 
thofe diviner fort of Philofophers, fuch as Plato and Plotinus^ whom you 
fliall finde,upon the more then ordinary fenfible vifits of the divine Love 
and Beauty defcending into their enravifhed Souls, profcfs themfelves no 
lefs moved then what the fenfe offuchexpreffions as thefe willbeare, 
aWjMvgrt&Mj, m&a.t(.')(Ajt^rw^^ ov%v(na.v or ov^v(jioi^\v. To fuch Enthufiafm as 
this, which is but the triumph of the Soul of man inebriated, as it were, 
with the delicious fenfe ofche divine life, that blefled Root and Originall 
ofall holy wifedom and vertue, I muft declare my felf as much a friend^ 
as I am to the vulgar fanatical Enthufiafm a profefTed enemy. And eter- 
nallftiame flop his mouth that will dare to deny but that the fervent love 
of God and of the pulchritude of vertue,will afford the fpiritofman more 
joy and triumph then ever was rafted in any lufifuU pleafure, which the 
pen of unclean Witts do fo highly magnify both in Verfe and Profe. 

Y 2 . S B C Tj 



46 A brief T>ifcourfe of Enthufiafm. Sect. LXIV. 



Sect. LXIV. 

That the Femtt. of Devotien even in warrantable andfmcere Enthufiafm 

is ufuaHy Melancholy. 

Ayi Oreover for thefe Rapturous and Enthufiafticall afFedions even in 
^^ them that are truely good and pious, it cannot he denied but that the 
fewell of them is ufua/Iy naturall or contrasted Melancholy •, which any man 
may perceive that is Religious, unlefTe his Soul and Body be blended 
~ together, and there be a confufion of all j as it is in raijftaken Enthufiafls^ 
that impute that to God which is proper to Nature. 

But Melancholy ufually dij^ofes , and the Mind perfects the adion 
through the power of the Spirit. And a wife and holy man knows how to 
make ufe of his opportunity, according to that Monition oftheApoftle, 
^ames, cfj. y. jfaman he fad j let him pray 5 // chearfuU, let him fing Pfalmes. 



B 



Sect. LXV. 

That there is a peculiar advantage in Melancholy/^r Divine (peculations^ 
with a prevention of the Atheifi's obje^ion thereupon. 

UT there is alfo a peculiar advantage in Melancholy (or Divine Spe- 
culations : And yet the Myfteries that refult from thence are no 
more to be fufpeded of proving mere Fancies, becaufe they may occa- 
fionally fpring from fach a Conftitution, then Mathematical! Truths are, 
who owetheit hiith to 3. Mathematical/ Complexion -, which is as truly a 
complexion as the J?f%;<)«iy complexion is, and yet no fober man will 
deny the truth of her Theorems. And as it would be a fond and improper 
thing to affirm that fuch a Complexion teaches a man Mathematicks, fo 
it would alfo be to affirm that Melancholy is the onely mother of 
Religion, 



Sect. LXVI. 

How it comes to pa(fe that men are fo nimble and dexter om in finding the 
truth of fome things, and fo flow and heavy in other fome i, and that the 
dulnefe of the Atheifs perception in Divine matters is no argument 
againft the truth of Religion. 



B 



UT moft certain it is, and Obfervation will make it good. That the 
Souls ofmen while they are in thefe mortall Bodies are as fo many 
Prifoners immured in feveral prifons , with their fingle loop-holes look- 
ing into feverall quarters, and therefore are able to pronounce no further 
then their proper profped will give them leave. So the feverall Com- 
plexions of mens Bodies difpofc or invite them to an eafie and happy 

difcoverv 



S fe c T. LXVII. A brief Difcouyfe of Enthujtajtn, ^y 

difcovery of fome things , when yet notwithftanding if you confer with 
them concerning other fome^ that lie not within their profpe>5i: or the li- 
mits of their natural Gcnit/s^ they will be enforced either to acknowledge 
their ignorance ^ or if they will take upon them to judge ( which is the 
more frequent ) they will abundantly difcover their errour and raiftake. 

Which fometimes feems fo grofs and invincible, that a man may juftly 
fufpedl that they want not onely the patience , but even the power of 
contemplating of fome Objects, as being not able to frame any concepti- 
on of what they are required to think ot : And fuch are the culler fort of 
Jtheifis, that rank the notion of a Spirit^ and confequently of a God, in 
the lift oilnconfiftencies and ridiculous Nen-fenfe. Wherein though they 
feek to reproach Religion^ they feem to me mainly to fliame themfelves^ 
their Atheifm being very cafie to be parallel'd with Enthuftafm in this re- 
gard. For as fome Enthuftajls being found plainly madin fome one thing, 
have approved themfelves folder enough in the refl-: fo iheCe At he ijls, 
though they fliew a tolerable wit and acutenefs in other matters, yet ap- 
prove themfelves fufficiently flow and heavy in thU^ 



Sect. LXVII. 

That the Enthufiaft, though he he necejfarily affatdted hj his owrt Corn- 
flexion ^ yet not irrefi/lthly -J and that therefore the guilt of his extrava- 
gancies lies at his own door^ 

I Have now with what briefnefs I intended run through the Nature^ 
. Caufes^ Kinds ^ and Cure oi Enthuftafm ^ and looking confiderately 
back on the Stage I have gone, fancy all my fteps perfect, unlefs in that 
part that concerns the Caufes of this Diftemper ^ whofe enumeration 
may feem defecluous, in that I have omitted the adivity of the Devil,- 
and the wilfull wickednefs of the Mind of man, but refolved all into 
Complexion, or prefent temper, or rather diftemper, of the body ari- 
fing from natural caufes that neceiTarily a(5t thereupon. Whence men 
may judge my Difcourfeas well an excufe for, as a Difcovery of, this 
Difeafe oi Enthufiafnt. 

But I anfwer, That though thefe caufes do ad: neceftarily upon the 
body,and the body necefliirily upon the Mind, yet they do not aftirre- 
liftibly , unlefs a man have brought himfclf to fuch a weaknefs by his 
own fault J as he that by his intemperance hascaft himfelf into a Fever, 
who then fatally becomes fubjed to the laws thereof. And though the 
Devil of himfelf m.ay doe much, yet he can doe no more then God per- 
mits, who will fuffer no man to be tempted above what he can bear, pro- 
vided he be fincere and faithfull , and give not himfelf to fanatick fits, ei- 
ther from Pride , or for fome finiffer projeds in the world. For to fuch 
as thefe Enthufiafm may prove Balneum diaboli , as is vulgarly faid of 
Melancholy 5 whenas, on the contrary, it may be the laver of Regene- 
ration to them that unfeignedly love and fear God, and endeavour to be 

Y 3 fimple 



x8 A brief Difcourfe of Enthuftafm. Sect. LXVII. 

fimple and true of heart in all things. So plainly unexcufable are thofe 
that have fo notorioufly mifcarried in this fajtatick Vificmfcr, 

And further touching the Defeftuoufnefs in wy EmmeratienoftliQ 
Caufes of Enthufiafm, in that I omitted the Agency of the Devil, I an- 
fwer, that his Caufality is more vagrant, more lax and general then to be 
brought in here, where my aim was toindigitate the more proper and 
conftantcaufesofthatD;/f4/«?. Imightadde alfo lefs philofophical for 
this prefent fearch, which was onely into the natural principles of the 
faid Diftemper. And for that of the vitiofity of mans tviU^ it is evidently 
5c3. 51,51, fuppofed In my prefcription of the Cure of Enthufiafm, the negled 
^^' ^'^' whereof is plainly a mans own fault. For it is his own fault that he is 

not temperate, humble^ and attentive to Reafon : without recourfe to 
which indifpcnfable vertues he can never be freed from that foulnefs and 
Sfe My^ery of uncleannefs ofhis Aftral Spirit (which is the inmoft lodge and Harbour 
codiinef!, ^ of all impofturous fancycs and Enthufiaftick drcams ) nor can ever arrive 
TcftV ' *' ^° ^^^^ fecure ftate of the Soul,where the importunities of deceitfull Ima- 
gination are alwaies declined and eluded by the fafe Guidance and Con- 
dudl of the Intetleclud Powers. 



The 



The contents 

O F 

This Difcourfe of Enthusiasm. 



Sect.L' I ^tJE great Affinity and ning of the authority of bold Enthu' 

I CorreJpoKckftcy betwixt fiajts. g 
-*- Enthuliafm ^W Acheifm. 

fol. I Sect. XlY.That the caitfality ofUe- 

lancholy in this difiemper e/Enthu- 

- Se c T . n. what Infpiration ^c, and what fiafm w more eaji/y traced then in other 

Enthufialm. 2 Extravagancies. lO 

Sect. in. A fearch of the Caufes of S e c t . XV. Melancholy a pertinacious 
Enthufiafm in the Faculties of the and religiom complexion. ibid. 

Sonl. ibid. 

Sect. XVI. That men are prone to 

Sect. IV. The fever all Degrees andNa- fnlpeB feme jpecial prefence of God or of 

tares of her Faculties. ibid. a Supernatural power in whatever ts 

Great or Vehemenr. 1 1 

Shcr.V. why Dreams, //// we awake, 

feem rsall tranfaBions. 3 Sect. XVII. The miftake of heatedMe- 

hncholy for holy Zeal and the Spirit 
S E c T . VI. The enormous ftrength c/Ima- of God. i z 

gination the Caufe o/Enthuiiafme. 4 

SEtT. XVIII. The Ebbs *nd Flows of 
Sect. VII. J'/Wr^ natural and corpo- Melancholy a further Caufe of 'En- 
real Caufes that necejfarily work^on thufiafm. 15 
the Imagination. 5 Sect. XlX. The notorious mockery ofMe- 

lancholy in reference to Divine love. 
Sncr. Will. The power of Meats to ibid, 

change the Imagination. 6 

Sect. XX. That Melancholy partakes 

SECT.lX.Bapcifta Porta his Potion to much of the Nature of Winn^and from 

Vsrork^upon the Phanfy. 7 what complexion Poets and Enthuliafts 

arife, and what the difference is betwixt 
Se c T . X. The power of Difeafes upon the them. 14 

Phanfy. ibid. 

Sect. XXI. That a certain Do (is o/San- 

Sb cr.'i^l. of the power of Mehncholy, giiine mixt with Melancholy is the 

and how it often fets on fame one ahfurd Spirit that ufually inspires Enthufiafts^ 

conceit upon the Mind., the party in made good bj a large InduQioK of 

ether things being fober. 8 Examples. 15 

Sbci.XU. Several Examples of the Sect .^^U. More examples to the fame 
foregoing Obfervaticn. ibid. furpofe. ij 

Sect. XIII. A feafonable application of Se ct. XXIILOrEnthufiaftical foj. ibid, 
the foregoing Examples for the weakc 

Y 4 Sect. 



The Contents, 



Sect. XXIV. 0/f/;f mjftical Allegories 
o/Enchufiafts. ibid. 

Sect.XXV.O/ Quaking , ^nd of the 
Quakers. 1 8 

Sect. XX VI. That Melancholy difpofis 
to Apoplexies and Epilepfies. 1 9 

Sect. XXVII. Of the naturi of Enthu- 
ftaJiick^Revelations and Vifions. ibid. 

Sect.X^VHI. 0/ EcftafiCj the nature 
andcaufes thereof. ibid. 

Sect. XXiX. whether it be in mans 
power to cafi himfelf into an Enthu- 
ftajiick. Apoplexie , Epilepfie or Ec- 

ftafie. 20 

Sect. XXX. Of Enthufiaftick Prophecy. 

21 

Sect.XXXI.O/ rk Prefage of a mans 
own heart fiom a Supernatural imfulfe 
fenfible to himfelf, but inexplicable to 
ethers, where it may take flace, and 
that it K not properly Emhufiafm. ibid. 

Se ct.XXXII. Several Examples 0/ Po- 
litical Enthuftafm. ' 2Z 

Sect.XXXUI. David George his pro- 
phecy of his riftng again from the Dead, 
and after what manner it was ful- 
filled. 23 

Sect. XXXIV. A defcription of the per- 
fon, manners, and dotlrirte of David 
George. ibid. 

Sect. XXXV. The evident Caufes of that 
power oflpeech in David George. 24 

Sect. XXXVI. ^« account of thofe 
feeming graces in David George, ibid. 

SECT.XXXVU.rW David George 
was a man of a Sanguine Complexion. 

25 

Sect. XXX VIH. Further and more fure 
Proofs that David GtOt^t was of a 
Sanguine Temper. 26 



Se CT. XXXIX. TW it was adarl^ful- 
fcme Sanguine that hid the truth of t lie 
great Promifes of the Gofpel from his 
eyes. ibid. 

Sect.XL. y^f exaSl likenefs betwixt- 
David George and the Father of the 
woi^r«Nico!3itans,wif^ the Authour's 
cenfure of them both. 27 

Sect. XLI. Afeafonable Advertifement 
in the behalf of them that are unawares 
taken Vcith fuch fFrtters ; as alfo a 

. further confirmation that Enthuftafiick^ 
madnefs may confifl with fibriety in 
other matters. ibid. 

Sect.XLII.O/ Philofophical Enthu- 
fiafm. 28 

Sect. XLIIT. Sundry Chymitls and 
Theofophifts obnoxious to this difeafe. 

29 

Sect. XLI V. A promifcuous Collection 

of divers cdde conceits out of feveral 

theofophifts and Chymifts. ibid. 

Sect. XLV. A particular ColleBion mt 
o/Paracelfus. 3 1 

Sect. XL VI. That Paracelfus has given 
occafton to the wildefi Philofophick 
Enthufiafms that ever were yet on 
foot. 33 

Sect. XL VII. That Paracelfus his Phi- 
lofophj., though himfelf intended it not., 
is one of the fafefi fanftuaries for the 
Atheifi, and the very prop of ancient 
Paganifm. ibid. 

SECT. XL VIII. How the Paracelfian 
Philofophy jujiifies the Heathens wor- 
Jhipping of the Starres, derogates from 
the authority of the Miracles of our 
Saviour, makes the Gofpel ineffeBuall 
for the efiablijhing of the belief of a God 
and a particular Providence, and gra- 
tifies that profeffed Atheifi Vaninus in 
what he moft of all triumphs in, asfer- 
ving his turn the beji to elude all Reli- 
gion whatfotver. 34 

Sect.XLIX. TW Paracelfus and his 
followers are neither AtheiJlicaH nor 

Viabo- 



The Contents. 



Diaifolicail ^ and what makes the Chy- 
mift ordinarily fo pitifu/l a Philofo- 
fher. 3S 

Sect. L. The fVriter of this Difcourfeno 
foe to either Theofophift or Chymift, 
enely he excufes hitnfelf from being 
ever-credulous in regard of either. 3 6 

Sect. LI. The Cure of Enthufiafm bj 
Teiiiperance,Humility,<j»</Reafon.ib. 

Sect. LII. fVhat is meant by Tempe- 
rance. 3 7 

Sect. LIII. jvhat is meant ^^ Humility, 
and the great advantage thereof for 
jVifdoTKt and Knowledge. ibid. 

Sect. LIV. f-yhat meant by Reafon, and 
Tfhat the danger of leaving that Guide • 
tui alfo the miflake of them thatexpe^ 
the Spirit fiould not fuggefi fuch things 
as are rationall. 38 

SiC-cLW. Further Helps againjl En- 
thufiafm. 39 

Sect. LVI. Of the raifed language of 
Enthttfiajls., and of what may extra- 
ordinarily fall from them, ibid. 

Sect. LVII. Of Enthfi(iaftick,Vrophecy 
that ordinarily happens to fools and 
mad-men., and the reafon why ■., as alfo 
why Ecftaticall men forefee things to 
come, and of the uncertainty of fuch 
Predi^ions. 40 

Sect. LVIII. That if an Enthufiaft 
fhould cure fome difeafes by touching or 
ftroaking the party difeafed, jet it might 
he no true Miracle. ibid. 



SecT.LIX. 0/r/;e JVillingnefs and Pa- 
tience to fufer inEnthaCuHs. 41 

Sect. LX. That the refolved fufferings- 
for miftakenpoints in Religion is no good 
argument againfi the truth of all Re- 
ligion. 42 

Sect. LXl. Of the remote Notions., myjie- 
riom Style ^ and moving Elocjuence of 
Enthufiafts. 44 

Sect.LXII.How wejhall difl inguilh be- 
twixt pure Religim and Complexion. 

ibid. 

Sect. LXin. That the devotional Enthu- 
Jiafm of Holy and Sincere fouls has not 
at all been taxed in all this Difcourfe. 

45 

Se CT. LXIV. That the Fewell of Devotion 
even in warrantable and fine ere En- 
thufiafm is ufually Melancholy. 46 

Sect. LXV. That there is a peculiar ad- 
vantage in Melancholy /er Divine Jpe- 
culations , U'/r^ a prevention of the 
Atheifi's^objeBion thereupon. ' ibid. 

Sect. LXVI. How it comes topaffe that 
men are fo nimble and dexterous in 
finding the truth of fome things, andfo 
flow and heavy in other feme, and that 
the dulneffe of the Atheiji's perception 
in Divine matters is no argument 
againfi the truth of Religion. ibid. 

SECT.LXVII.TW the BnibuCuii, the ugh 
he be neceffarily affaulttd by his own 
complexion, yet not irrefifiibly -, and 
that therefore the guilt of his extrava- 
gancies lies at hii own door, 47 



BEK' 



H 8 JA^XJ C I ^t9^ \I 

E P I S T O L ^ 

Q U A T U O R 

A D 

KENArvM DES-CAKTES: 

CUM 

Refponfis Clariflimi Philolbphi ad duas 

Priores^ cumque aliis aliquot Epiflolis, qua- 
rum Occafiones , Argumenta, Ordinem 
verfa pagina tibi commonftrabic. 



Ariftot. 




L N D I N I , 

Typis ^. Flejler^ & venales proftant apudo^orden Bibliopolam 
Cantiibrigienfem. MDC LXII. 



T 



55 



Continentur inhac parte, 

1. Epijlola Claudii Clerfelicr ad H. Morum_, qua <veniam ah eo 
petit puhlicatidi liter as eju^ adCMteiium. 

2. <^eJj>onfumUMon. 

3 . Epijlola prima H. Mori ad R. Des- Cartes, ubi prtecipue a^itur de 
Natura Corporis <sr Vacui^ de Mundi extenfione^ deque fenfu 'Bru- 
torum. 

4- (I{eJl>onfum K.CsiXtcC\i. 

5. Epijlola fecunda H. Mori ad R. Cartefium, ubi %eJpo?ifa ad 
priores ObjeEliones noyisj utplurimunij hjlantiis diluit^ (variafque 
proponit Quiejliones de Mundi extenftone , de natura Motus , de 
particulis JlriatiSj de Ainm^ unione cum Cor^ore , ipjiufq; in corpus 
imperio , de con'VerJione vjobulormn ^thereorum in elementum pri- 
7num, de Jlexibtlitate particular urn aquearum^zsr de Materia deni- 
que cu'n'yMvcnct., 

6. ^ejjionfum Carcefii addiSlas Jnflantias c>" Qj^^Jliones. 

7. H. Mori Epijlola tertia adK. Carccfium, qua qu£ haHenus dtf- 
putata funt breVtter recoffiofcit^ dein<varia eTrincipiisThiloJophiie 
nunc probanda nunc explicanda proponit. 

8. HcnriciMori Epijlola quarta d^RCartefium, quitrvaria iti- 
dem turn e Dioptrice turn e Meteoris proponit aut probanda aut di- 
lucidanda. 

9. Eragmentum \eJ^onfi R. Des-Cartcs ad Epijlolam tertiam H. 
Mori , nbi agttur de fenfu Jngelorum Mentifque feparatie, de con- 
traElione is' ddatatione Spiritus , de Dei amplitudine , de quiete mo- 
tuque Materia, isrc. 

1 o. ^jponfnni H. Mori ad diElum Eragmentum. 

1 1 . Epijlola H. Mori ad V. C. quiH Jpologiam complcElitur pro Car- 

tefio, qu^que IntroduHionis loco ejfe poterit ad uni'Verfam Thilofo- 

phiam Carcefianam. 



Clarif^i, 



tmo 



^i/?o/^ Claudii Clerfelier d^ H.Morum. ^7 



Ckril^'mo Viro 

HENRICO MORO. 



LE G I, vir eximie, & perlegi fumma cum voluptate tuas ad D. 
Cartefium difficultates, quaseitertio Idus Decembris 1648, 
tertio nonas Martii, 10. Calendas Augufti, & duodecimo Ca- 
lendas Novembris 1549. propofuifti; rairatiifque fum inge- 
niumtuum, & fummam homanitatem, qua fretus aufus fumhaecad ce 
confidenter refcribere, ut de iis qu£B facer e inftituo te certiorem faciam, 
& a te impetrem ea quse mihi neceflaria funt, ut opus quod fufcepi ad 
finem perducam. Scies igiturme habere prje manibus priecipua Auto- 
grapha quse incomparabilis Philofophus D. Cartefius, D. Chanuto, oliiii 
apud Sercniflimam Suecia; Reginamj nunc ver6 apud Bacavos legato meri- 
tiflimo, affini meo, apud quern Suecix vita fundus eft, reliquit : Inter 
quaj funt & ilia literarum quas pluribus ex amicis fuis refcripfic, ex qui- 
bus prJEcipuas coUigo, quae vel Philofophiam fuam tangunr, vel ea qu£e 
perficienda fufceperat refpiciunt , vel difficultates a plerifque fummis 
viris, inter quos non minimum tenes locum, ipfi propofitasfolvunr, uc 
eas omnes publici juris faciam, quod fpero me brevi peradurum. Sed 
quia literie illx quse difficultatibus refpondent vix poflunt intelligi, nifi 
etiame£Bqu2B occafionem ipfi dederunt tale quid refpondendi fimuliri 
lucem edantur, nee tamen mihi honeftum vifum fuerit hoc exequi abfque 
venia & licentia corum qui ipfi refcripferunt, a quibufdam petii, & im- 
petravijUt illud mihi concederent, quod etiam fpero ate, pro fumma 
tua humanitate &: incredibili erga Cartefium ftudio, mihi concefium iri. 
Sed prieterea cuperem ut mihi cxemplaria mitteres earum omnium quas 
a D. Cartefio acccpifti epiftolarum ; duas enim tantiim prie manibus ha- 
beo, quarum prior refpondet tuis tertio Idus Decembris datis; altera, 
iis qux tertio nonas Martii fcript^e funt. Supereft igitur tertia, quce mihi 
deeftj quseque tuis 10. Calendas Augufti & la. Calendas Novembris 
datis fatisfacere debet : qux profedo nonpoteft nen efie pulcherrima, & 
continerc plura fcitu digniilima, cum tot tuis tantifque difficultatibus & 
qutcftionibus, cum ex principiis Philofophi^e tum ex Dioptrice excerptis, 
refpondere debeat,cujus tamen duas duntaxat paginas inveni 5 qua: tan- 
tum inftantiis tuis fatisfacere tentant, nee ullum verbum ad quxfita tua 
fuper i?rincipiis & Dioptrice continent. Quare fummopere exopto & 
enixe precor, ut & mihi licentiam concedas literas tuas fimul cum re- 
fponfis imprimendi, & ut fimul ad me mittas quas habes a D. Cartefio, 
ut & pofteritatis utilitati, & Amicinoftri famze ac memorije confulamus; 
Prasterhaec abtem literarum Autographa, plura adhuchabeo celeber- 
rimi Viri praeclara monumenta,qu3e fingula fuo tempore lucem videbunt, 
&qu2c nonparum jucunditatis puto tibifore allatura, utpote qui inevol- 
vendis Cartefianis fcriptis tam impiger videris. Si mihi vernacula lingua 
Hti licuifiet, aptius atque ornatiiis fententiam meam explicuiflem : fed 

2 2 ne 



. - J-- - ' ~~ — — — _-_™^ 

rg (l(ei^onfnm H. Mori ad Epijlolam Claudii Clerfelier. 

ne in varios errores inciderem, ftylum contraxi, &, ut potui, non ut volui, 
raentem meam tibi aperui ; quod rogo ut mihi condones, 8c fcias me tuae 
femper humanitatis & fapientice laudatorem & cultorem tore. 

Parijiit 12. Dec. 

1654. Claudius Clerselier, 



HENRICIMORI. 

LIterae tUcT, Vir Clariffime , datce Lutetia? Parifiorum pridie Idus 
Decerabris, anno 1654. "o" pervenerunt ad manus meas ante deci- 
mum feptimum Calendarum Maii. Miror tantum temporis inter- 
fluxifle. Granthamic-B tunc agebam in agro Lincolnienfi. Rus enim con- 
cefTeram cum aliis de caufis turn ad confirmandam valetudinem. Vehe- 
menter equidem gaudebam poftquam intellexi prajclarum tuum inftitu- 
tum edendi omnia Cartefii fcripta quae apud te font, quo non folum nobi- 
liflimi Philofophi fama? ac memoriae, verum etiam communi omnium 
literatorum ucilitati optime confules. In nemlnem enim aptius quadrat, 
quam in divinum ilium virum, Horatianum illud, 

— = ^f ^^^ molitur inefte. 

Quam ob caufam fi ego tibi a confiliis eflem, nihil quicquam eorum fup- 
primeretur qux vel ille tentavit uUo modo in rebus Philofophicis, vel 
feliciter adexitumperduxit; fed lucem viderent omnia, in majusRei- 
pub. Literariae commodum. Ac proinde, ut nullum impedimentum effec 
tarn utili ac generofo propofito, vel ultro tibi concederem copiam edendi 
primas meas fecundafque literas ad Cartefium confcriptas 5 quippe 
quod abfque eis, ut rede mones, refponfa ejus tarn commode intelligi 
nonpoflint : nee multum abs re fore diffiteor, fi tertias meas fimul edide- 
ris, cum per eas refponfum fit alteris illis Cartefianis. Sed cijm quarts 
raeJE Qullis illius Uteris refpondeant, nee illis ab ipfo refponfum fit quic- 
quam, utpote inopinata morte praerepto, de iis aliquantum hcTfito an 
publici juris facerem. Casterum omnem fcrupulum eximerer, fi quis ex 
amicis ipfius aut familiaribus, qui frequentius eum inviferunt, & coUocuti 
funt, vel cum eo vixeruntconjundiius, refpondendi vices fuppleret ^ tunc 
enim parum dubito quin opera? effet pretium illas etiam in lucem dare. 
Quod fi hoc in pr^efens impetraii non pollit, modo probabile effet quod 
literse illas mese, tertix quartaeque, edita; allicerent aliquem ex periciori- 
bus PhilofophitB Cartefianae fectatoribus ad refpondendum omnibus 
difficultatibus inibi Cartefioipfi propofitis, exillafaltem fpe facilius ani- 
muminduceremut jus tibi concedam eas in publicum proferendi. Quid 
autem futurum fit in hac re ipfe forfanopportunius quam ego conjedu- 
ram capies. Nc multis igitur te morer, totum. hoc negotiura judicio tuo 
ac candor i permitto, ut, quod faito opus fit, facias. Incredibile eft quanto 
moerore fum affedus, audito praematuro Cartefii fato, quippe qui inge- 

nium 



(^^ejponfum H. Mori ad Epijlolam CLiudi i Clerrelicr. ^p 



nium viitutefque incomparabilia viri impenfe amavi & miratus fum. Pr^-- 
terea,acceJritingens defiderium pcrlegendi refponfa ejus, qux expedavi, 
ad tertias quartafque rneas literas, qua: uoiverfam illius Philolbphiam 
percurrunt. Inclioaiie integrum refponfum ad meas datas lo. Cal. Aug. 
ex teinrelligo. Quod fragmentum fcripfifle cum conjicio cum Egmuadas 
elTet in HoUandia. Deftitic autem, ut per aniicos fuos certiorem me fecit, 
ab incepto, quod animus occupaiiflimus paratu ad iter Suecicum non 
potuitvacarctamfubtilibus tantique, uti ipfe dixit, momenci difficulca- 
tibus & difquifitionibus •, fed conftanter pollicirus eft fuis, fe proximo 
vere reverfurum, & tunc raihi copiofe & perl^icuc omnia explicaturum. 
Sed cijm invida mors c^etera nobis prseripuerit, nollem vel illud Fragmen- 
tum duarum paginarum ,quarum mentionem facis, intcrire. Quod ad 
folidiora ilia Cartefii monumenta attinet, qux profiteris te habere, qux- 
que,utipromittis, lucemvifura funt fuo tempore, geftit profei5l6 animus 
adtaml^tum gratumque nuncium ^ avideque interim cupio, ii tibinon 
ficmoleftum, ut argumenta tituiofve fingulorum librorum recenfeasiti 
proximis tuis literis. Revixit enim in me, ex quo nuperas tuas accepi, 
priftinus ille ardor erga Philofophiam Cartefianam, qui aliquantulum ab 
obitu defideratilfimi noftri Amici deferbuerat,cum nova legendi materies 
non fuppcteret. Sed, utingenije fatear quod res eft, illud folum incaufa 
nonfuit, fed peculiaria qua;dam ftudiaquce alio animum avocaranr. Eft 
enim illud rerum pondus, veritatis pulchritudo, amplitudo ingenii & acu- 
men, Theorematum denique omnium admirabilis ille ordo & confenfus 
in fcriptis Cartefianis, ut vel millies lefta non fordefcant : non magis 
quamlux Solis, cujusortum fingulis diebus aves, pecudes, ipfiqueadeo 
homines gratulabundi contemphmtur. 

Neccerte folum ledu jucunda eft hxc Cartefiana Philofophia, fed ap- 
prime utilis, quicquid aut muflitent aut deblaterent alii, ad fummam ilium 
omnis Philofophise finem, puta Religionem, Cum enim Peripitetici 
forraas quafdam contendunt efte fubftantiales, qnx c potentia materia 
oriuntur, quieque cum materia ita coalefcunt, ut abfque ilia fubliftere non 
poffint, ac proindeneccflario demum redeunt in potentiam matericP (cui 
ordini accenfent viventium fere omnium animas, etiam eas quibus fenfum 
cogitationemque tribuunt •, ) Epicure! autem, explofis illis fubftantialibus 
formis, ipfi materiiB vim fentiendi cogitandiquc inefteftatuunt ^ folus, 
quod fcio, inter Phyfiologos extitit Cartefius, qui fubftantiales illas 
formas, animasve materia exortas,e Philofophia fuftulit, materiamque 
ipfam omni fentiendi cogitandique facultate plane fpoliavit. Unde, fi 
principiis ftarcrur Cartefianis, certiflima eflet ratio ac Methodus demon- 
ftrandt,&qu6d Deus fit, &qu6d anima humana mortalis effe non pof- 
fit. Qu3e funt ilia duo folidiffima fundamenta ac fulcra omnis verae Reli- 
gionis. H^c brevitcr noto, cum poffim & alia bene multa hue adjicere, 
quae eodem fpcdant. Sed fummatim dicam, nuUam extare Philofophiam, 
nifi Platonicam forte exceperis, quae tam firmiter Atheis viam pra^cludic 
ad perverfas iftas cavillas & fubterfugia quo fe folent recipere, quam 
hxc Cartefiana, fi pcnitius intelligatur. ULndefpero, quod omnes boni 
clementius ferent ampliffimas illas laudes quibus incomparabilem Virum 
cumulo, in lis quas ad eum fcripfi literis •, credoque, quicquid h.f c pra?- 

Z 3 fens 



6o (^eJl>onfum H. Mori ad Ffijlolajn Claudii Clerfelicr. 



fens SEtas fenfeiic de Cartefio (nam ut nunquam vivis, ita mo recenti 
defunftorum memori^ parcit invidia ) quod pofteritaseumomni cam 
laude & veneratione fit exceptura, optimumque iUius Philofophi;t ulum 
fitagnitura. Quod lubentius prcedico, ut majorem inmodum fibiani- 
mos accendam ad pergendum in nobili iUo inftituto, edendi omnia quce 
habes Cartefii fcripta'' Philofophica ^ quo pado cum alios multos, turn 
me prater cceteros, devincies, qui in illis evolvcndis tantam peicipere 
foleo voluptatem. 

Si tibi vifum fuerit meas ad Cartefium Hteras publicaie, vehementer 
hoc abs te efflagito, uc ne fiat juxta ilia exemplaria q\ix jam habes, quia 
multo corrediora tibi paro. Deprehendi enim, poftquam attentius lege- 
ram non pauca corrigenda, qu* imprudenti mihi exciderunt pro* nimio 
animi fervore ac feftinatione cum ad Cartefium fcriberem. Expunxi ctiara 
quiedam ex Quaefitis in tertiis quart ifque meis Uteris •, kd prima; fe- 
Cundaequeintegrje ftint. 

Quod menfis fere jam elapfus eft ex quo tuas accepi literas, nee tamen 
adterefcripfi, id profciSlo fat^^tum eft per nullam negligentiam aut incu- 
riam. Non poftiim enim non magniteajftimare, turn propter eximium 
tuum ingenium, ad omnem,quod fatisex Uteris tuis perfpexi, a'quita- 
tem & humanitatcm compofitum ac conformatum, turn propter honori- 
ficam Clariflimi fratris tui Chanuti, dim apud Suevos, nunc ver6,uti 
narras, apud Batavos Legati meritiflimi, in Cartefium defundtura pieta- 
tem. Sed totum id temporis quod effluxit partim negotiisj^ quibus cram 
ruridiftridus,partirameisad Cartefium Uteris caftigandis tranfcriben- 
difque, poftquam ad Academiam rediiftem, impenfura eft •, nee putabam 
fore operiE pretiam ad te refcribere, prius quam ifta perfeciffem. Jam 
vero in parato funt omnia, tam mearum quam Cartefiaoarum literarum 
exemplaria : neutra tamen ad te mitto hac vice , quippc quod experi- 
undum putavi prius, quam tuto ha?, quas jam fcripfi, liter* ad manus 
tuas pervenerint : poftquam id intellexerim, mittam ad te conrinuo. Per- 
lubenter interim ex te audire vellem, quoufque deveneris in nobili illo 
negotio quod fcribis te fufcepifle. Rem fan^ mihi pergratam prxftabis, 
fi per proximas tuas literas ea de re ccrtiorem me feceris. Vale, Vir 
Clariflimej & generofum illud opus quod moliris feliciter exequere. Sic 
optat. 

Tihi Cartefianifque 
Cantabiigiae, e Collegia Chriftt, omnihHS addiSiifimt*s 

pnV;>/^«^ Mali, 1655. Henricus Morus. 



CUrifii 



mo 



Epijlola prima H. Mori adB^. Carcefiiim. 



Clarif^imo Vtro 

RENATO DES-CARTES 

HENRICUS MORUS ANGLUS. 

QUanti voluptate perfufus eft animus meus , Vir Clariflime, in 
fcriptis tuis legendis, nemo quifquam prater te unum poteft con- 
jedare. 

Equidem aufim afteverare me haud minus exultaflc in recognofcendis 
intelligendifque pra;claris tuis Theorematis, quam ipfe in inveniendis, 
jequcque charos habere atque deamare pulcherrimds illos ingenii tui foe- 
tus, ac fi proprius eos enixus efifet animus. Quod & certe fecilTe aliqud 
modo mihi videtur, exerendo fefe atque expediendo in eofdem fenfus ac 
cogitationes, quos generofa tua mens prseconcepit & pra:raonftravit. 
Qui fan^ iftiufmodi funt, ut,cum intelledui judicioque meo adeo fine 
congeneres, ut non fpeiem tore ut incidam in quiequam conjundum 
magis ac confanguineum, ita fane a nullius ingenio alieni ti^^ poflintj 
cujus itidem ingenium non fit a redta ratione alienum. 

Libere dicam quodlencio ; Omnes quotquot exftiterunt, alit etiam- 
num exiftunt, Arcanorum Naturae Antiftites, fi ad Magnificam tuam 
indolem comparentur, Pumilos plane videri ac Pygmsos : meque, cum 
vel unica vice evolviffem Lucubrationes tuas Philofophicas, fufpicatum 
cfle, illuftriflimam tuam difcipulam, Sereniflimam Principem Elizabe- 
tham, univei'fis Europ«is, non fceminis foliim, fed viris, etiam Philofo- 
phis, longe evafiffe fapientiorem. Quod mox evidentms deprehendi, 
cum inceperim fcripta tua paulo penitius rimari & intelligere. 

Tandem cnim clarc mihi affulfit Cartefiana Lux, (i.e. ) libera, di- 
ftintta, fibique conftans Ratio, (\\\x Naturam pariter ac paginas tuas 
mirifice colluftravit 5 itauc aut nulls aut pauciflima? fuperlint latebrjey 
& loci quos non patefecit nobilis ilia fax, aut faltem vcl IcvilUmonego- 
tio, mihi cum libitum fuerit, mox fit patefadura. Omnia profedo tarn 
concinna in tuis Philofophise Principiis, Dioptricis & Meteoris, tainque 
pulchrc fibi ipfis Naturaeque confona funt, ut mens Ratioque humana 
jucundius vix optaret Istiufvc fpedlaculum. 

In Method© tua, luforio quodam, fed eleganti fane, modefti^e gencre, 
talem te ex hibesvirUmut nihil indole genioque tuo fuavius &amabilius, 
nihil excelfius & generofius vel fingi poffit, vel expeti. 

Quovfum autem h:ec < Non quod putarcm, Vir Clariflime, aut tui 
interefTe aut Reipublicse Literariae ut hiec confcriberem ; fed quod mira- 
bilis illius voluptatis ac fruftus qucm ex fcriptis tuis pcrcepi confcientia 
extorqueret hoc qualecunque eft animi in te grati teftimonium. Prsete- 
rea, uccertumte facerem, etiam apud Anglos effe qui te tuaque magnt 
jeftimant, divinafque animi tui dotes vehementer fufpiciunt & admiran- 
tur : Neminemautem hominem meipfo impenfius teamarepofle, cxi- 
miamque tuam Philolbphiamardius amplexari, ' 

Z 4 Sed 



Sz Epijiola ^rima H. Mori ad R. Cartefium. 



Sed revera, illuftriflime Cartefi, ut nihil difllmulem 5 quamvispul- 
cherrimum illud Philofophi^ tuje corpus ac efTentiam valde depeream, 
fateor tamen paucula excidifTe in fecanda Principiorum parte, quar certe 
animus meus aut paulo hebetior eft quam ut capiat, aut ut adinittat, 
averfatior. 

Sed prsBclarie tux Philofophias Summa nihil inde perlclitatur, cijm 
hujufmodi ifta fint, ut cum aucfalfaineritoaut incerta judicaripoflint, 
ita nihil ad elTentiam Philofophise tuie ac fundatlienta pertinere , illaque 
fine iftis optime pol!it'C«iiftare. Quse vero ea fint, fi trbi non fit tasdio, 
breviter nunc exponam. 

Primo, definitionem Materia feu Corporis inftituis multo quam par 
eftlatiorem. Res enim extenfa Deus videtur efle, atque Angelus, imo 
vero res qu^elibct per fe fubfiftens ; ita ut eifdem finibus claudi videatur 
extenfio atque eflentia rerum abfoluta , quae tamen variari poteft pro 
cflentiarum ipfarumvarietate. Atq^equilem quod Deus extenditurfuo 
modo,hinca,rbitror patere, nempequod fit omniprasfcns, &univerfam 
mundi machrham fingulafque ejus particulas intimc occupet. Quomodo 
enim motum imprimeret materia?, quod feciffe aliquando, & etiamnum 
facere, ipfe fateris, nifi proxime quafi attingeret materiam univerfi, aut 
faltem aliquando attigilTetc' Quod certe nunquam feciffet nifi adfuiflet 
ubique, fingulafque plagas occupaviffet. Deus igitur fuo modo extendi- 
tur atque expanditur, ac proinde eft res extenfa. 

Neque tamen ille corpus iftud eft, five materia, quam ingeniofa ilk 
Artifex, Mens fcillcet tua, in globulos ftriatafque particulas tam affabre 
tornavit. Quamobrem res extenfa latior corpore eft., 

Animumquemihiulterius additut atehacinre diftentiam, quod ad 
confirmationem hujufce tuse definitionis tam [cjivum adhibes argumen- 
tum, (^ferwe Sophi{licuf». Quod utique corpus poffit eflc corpus fine 
mollitie, vel duritie, vel pondere, vel levitate,&c. iilis enim aliifq^ omni- 
bus qualitatibus qnx in materia corporea fcutiuntur ex ea fublatis, ipfam 
integram remanere. Quod perinde eft ac fi dixeris, libram Cera?, cum 
poflit efle libra cerce, quamvis fpolietur figura fphjErica, vel cubica, vel 
pyramidali, &c. fub nulla figura pofte remanei e integram cera? libram< 
Quod tamen impoflibile eft. Quamvis enim ha'C vel ilia figura non tam 
ardte coh^ereat cum cera quin illam exuere poflit, ut tamen cera femper fit 
figurata neceftitas fumma eft & ardiftima. ltd quamvis materia non fit 
necefl'ario mollis, nee dura, ncccalida, nee frigida, ut tzmen CnfenfibilU 
gftfumneneceflarium-, vel, fimalles, tangibilis^ prout optime definic 
Lucretius, 

Tangere enim^ & ^^^^K f^'fi corf us nulla fotejl res. 
Quaj certe notio minus debet a tua mente abhoirere, cum Philofophia 
tua omriem fenfum, cum antiquis illis apud Theophraftum Tng). at^ri(no>iy 
ud:um planifllme conftituat. Quod vero verius efte ipfe facillime ad- 
mittam. Sed fi minus placet corpus definire ab hahitudine adfenftu nofires^ 
Tangibilitas h«ec latior fit acdiffufior, & fignificet mutuum ilium con- 
tadumtangendiquepotentiam inter corpora qua?libet, five animata five 
inanimatafuerint, eftoque fuperficicrum duorum pluriumve corporutti 
immediata juxtapofitio. Quod & aliam innuit raateri^e five corporis con- 

ditionem 



Ej)tfloIa frima H. Mori ad R. Carccfium. 6^ 



ditionem, quam appellare poteris impenetrahilitatem -, nempe quod nee 
penetrare alia corpora, nee ab illis penetrari pofllt. Unde manifeftiffi- 
mum eft difcrimen inter Naturamdivinanioac corpoream, cijm ilia hanc 
penetrare, hajc vero fe ipfam penetrare non pollit. Unde fane felicius 
mihivideturcumPlatonicis fuis Virgilius philofophari, quamCartefius 
ipfCjCum ex illorum fententia fie cecinerit, 

. TotAmque infufa per artus 

Mens agitat molem^ & magnofe corf ore mifcet, 
Mitto alias infigniores Divinir extenfionis conditiones, cum non opus fie 
hoc loco explicare. Vel hxc pauca fuffecerint ad demonftrandum multo 
tiitius fuifle materiam definiviffe fiibftantiam tangibllem^ vel modo fupra 
explicato impenetrahilent, quam Rem extenfam. Di6ta enim vel Tangf- 
hilitasy vel Tmpenetral?ilitas, (;ompetit corpori adequate; tua autem de- 
finicio peccat in legem ku^Ah tt^tov, neque enim eft reciproca cum 
definito. 

Secundo, Quando innuis ne virtttte qttidem dtvina. fieri po([e ut proprie 
diBum exi/lat vacuum, &, fi omne corpus ex vafe toUeretur, quod lacera 
neceflario coirent ; ifta profedo mihi videntur non foliim falfa , fed 
minus confona antecedentibus. Si enim Deus motum materia imprimir, 
quod fupra docuifti , annon ille poteft contra obniti , & inhibere ne 
coeant vafis latera :• Sed contradidio eft diftare vafis latera, & tamen 
nihil interjacere. Idem non fenfit literata Antiquitas, Epicurus, Demo- 
critus, Lucretius, aliique. Sed ut leviufculum illud argamenti genus 
miffum faciam ; divinam contend© interjacere extenfionem, tuumque hic 
fuppofitura efle infirmum, materiam folummodo extendi : Latera tamen 
ut antea coitura non neceflitate Logica fed naturali -, Deumque folum 
hanc coitionem inhibere pofle. Cum enim particulce , primi prxfertim 
fecundique Elementi, tam furibundo motu agitentur, necefte eft qua cedi- ' 
tur, eo ruant priecipites, aliafque fibi contiguas fecum abripiant. 

Infeliciter igitur fuccefTit, quod tam bellum Theorema de modo Rare- 
fadionis & Condenfationis, quod certe ego aliis de caufis veriflimum 
efle cenfeo, tam lubrico fuffulcias fundamento. 

Terrio, Singularcm illam fubtilitatem non capio, qua atomos, id eft 
particulas fua natura indivifibiles,non dari evincas. Ut enim,inquis, 
effeccrit Deus eas particulas a nullis creaturis dividi pofle, non certe fibj 
ipfi eafdera dividendi facultatem potuit adimere, quia fieri non poteft uc 
propriam fuam potentiam imminuat. Eodem argumento probaveris, 
Deum nunquam feciflc ut hefternus oriretur Sol , quoniam potentia ejus 
jam efficere non poteft ut Sol hefternus non eflet ortus ; nee viliflimam 
pofle mufcam occidere, 

Si modo qui per tit ^ nonperii^e poteft^ 
quodfcitede feipfo Ovidiusj aut materiamnoncreafle, cum fitdivifi- 
bilis in femper divifibilia, ac proinde Deus nunquam poflet abfolvere ac 
perficere hanc divifionem. Pars enim reftat indivifa, quamvis divifibilis, 
atque ita perpetuo eluditur potentia divina, nee plenc fe exerere poteft^ 
fincmque fortiri. 

Quarto, Indefinitam tuam mundi extenfionem non intelligo. Exten- 
fio enim ilia indefinita vel fimpliciter infinita eft , vel taniijim quoad nos. 

Si 



5^ Epiftola frhna H. Mori ad R. Cartefium, 

Si intelligis extenfionem infinitam fimpliciter, cur menrem tuam obfcu- 
tas vocabulis nimium fuppreflts ac modeftis ^ Si taniiim quoad nos infi- 
nitam, revera erit finita extenfio •, neque enim mens noftra aut rerum 
aut veritatis raenfura eft. Ac proinde, ciim alia fit fimpliciter infinita 
expanfio, divinje utique efTentiae, materia tuorum vorticum a centris fuis 
recedet, totaque mundi machina in difTipatas atomos vagofque abibit 
pulvifculos. 

Atque fane eo magis hie admiror modeftiam tuam atque metum, quod 
adeo tibi caves a materia infinitudine , ciim particulas adu & infinitas & 
divifas ipfe agnoveris Art, 34, & 35. Quod certe fi non feciffes, extor- 
queri tamen polTe videtur hoc mode. Nam cum quantum fit in infini- 
tum divifibile, partes adtu infinitas habere oportet. Ut cnim cultello 
aliove quovis inftrumento corpus in partes palpabiles, qua: non adu fimt 
tales, mechanice difTecareprorfus eft ay^p^^xvov, five impoffibile -, ita vel 
mente quantitatem dividere in partes toti realiter aduque non inexiften- 
tes, plane aAoyjv eft ac rationi abfonum. 

Quibus infupcr adjungi poteft, hypothefin hanc, quod mundus fim- 
pliciter ac revera fit infinitus, aequalem vim habere ad explicandam juxta. 
ac confirmandam rationem rarefadlionis & condenfationis, quam fiipra 
propofuifti Art. 6, 7. atque iftud principium,/<>//^ corporis effe extenfio- 
nem, &, nihilim non pofe extendi. Quod enim ibi pra^ftat Logica fca 
contradidoria neceffitas, idem hiic neceflitas Phyfica vel mechanica cer- 
tiflimc pra'ftabit, 

Ciim cnim omnia in infinitum ufque materia feu corporibus fint plena 
ac referta, penetrationis lex impedietne fiat ulla diftantiain rarefadione 
corporibus nuda, aut acceflio partium ad fe invicem in condenfatione, fine 
interjacentium particularum expulfione. 

Atque hadtenus qua? a me dida fiint rationi mentique mea? maxime 
videntur perfpicua, tuifque placitis longc longeque certiora. 

CsEterum a nulla tuarum opinionum animus raeus , pro ea qua eft 
mollitie ac teneritudine, aeque abhorret, ac ab internecina ilia & jugu- 
latrice fententia, quam in Methodo tulifti, brutis omnibus vitamfenfum- 
queeripiens, dicam, an potii!is pra?ripiens c" neque enim vixifle unquam 
pateris. Hie non tam fufpicio rutilantera tui ingenii aciem, quam refor- 
mido, utpote de animantium fato foUicitus, acumenque tuum non fubtile 
foliim agnofco, fed chalybis inftar rigidum ac crudele , quod unoquafi 
\Ol\x univerfum ferme animantium genus vita aufit fenfuque fpoliare, in 
marmora «Sc machinas vertendo. 

Sed videamus obfecro quid in caufa eft quod in brutas animantes quic- 
quam tam feveriter ftatuas. Loqui utique non pofTunt, causamque fuam 
apud judicemdicere,&j quod crimen aggravat, cum ad loquelam organis 
fatis fint inftrud:e, uti patetin Picis & Pfittacis. Hinc vita fenfuque 
mulftanda; funf. 

Verum enimvero quomodo fieri pofTit ut aut Pfittaci aut Piece voces 
noftras imitentur, nifi audirent, fenfuque perciperent quid loquimur •: 
Sednonintelligunt, inquis, quid fibi volunt ift^e voces quas efFutiunt 
imitando. Quidni tamen ipfi quid volunt fatisintelligant, cibum fcilicet 
quem a Dominis hoc artificio acquirunt •: putant igitur fe cibum men- 

dicare. 



Epiflola Tnma H. Mori ad R. Cartefium. 65 



dicare, quod ifta loquacitate toties voti compotes hunt. Et quoifum, 
qucefo, ilia attentio eft &aufcultatioinavibuscantatoriis, quam pr* fe 
ferunt, li nullus fie inipiis fenfus nee animadverfio ^ Unde ilia vulpium 
canumque aftutia & fagacitas C Qui fit ut mina? & verba ferocientes 
cohibeant belluas c" Canis famelicus cum furtim quid abftulit, cur quafi 
fadli confcius clam fe furripit, & meticulose ac diffidenter incedens ne- 
mini occurfanti gratulatur, fed averfo pronoque roftro fuam ad diftans 
pergitviam, fiifpiciosecautusneob patratum fcelus poenas luat ^ Quo- 
modo ifta fieri poffunt fine interna fa<fti confcientia^ Copiofa ifta hifto- 
riolarum congeries , quibus nonnulli conantur demonftrare rationem 
inefte animalibus brutis, hoc faltemevincet, fenfumipfismemoi-iamque 
inefte. Sed infinitum eflet tales narratiunculas hicattexere. E quibus 
fcio bene multas iftius modi efle, ut earum vim vel fubtlliffimum acumen 
haud pofTit eludere. 

Sed video plane quid te hue adegit, ut bruta pro machinis habeas ; Im- 
mortalitatis utique animarum noftrarum demonftrandrt ratio, qaoe cum 
fupponat corpus nullo modocogitarepoftcjConcludit, ubicumque eftco- 
gitatio, fubftantiam a corporerealiter diftindam adefteoportere, adeoque 
immortalem. Unde fequitur, bruta fi cogitent, fubftantias immortales 
libi annexas habere. 

Atqui obfecro te,Vir perfpicaciflime, cijm ex iftademonftrandi ratio- 
tie necefte eflet bruta animantia aut fenfu fpoliare, aut donare immortali- 
tate, cur ipfa malles inanimcs machinas ftatuere quam corpora animabus 
immortalibus acluata i pr^efertim cum illud ut nature phsenomenis mi- 
nime confonum, ita plane fit inauditum hadenus ; hoc vero apud fiipien- 
tiffimos vcterum ratum fn ac comprobaturn, Pythagoram pura, PJato- 
nem,ali6rque. Et certcanimos hoc adderec Platonicis omnibus perfi- 
ftendiinfiiade brutorum immortalitate fentenciaj cum taminfigneinge- 
nium eo anguftiarum redadum fir, ut fi animas brutorum immortales eile 
non concedatur, univerfa bruta infenfatas machinas neceflario ftatuar. 

H^ec fiint paucula ilia ( magne Cartefi ) in quibus mihifas efle putabam 
a te diflentire. Ca'tera mihi adeo arrident atque adblandiuntur.j ut nihil 
illis habeammagisindeliciis •, adeoque intimis animi mei fenfibus con- 
fonafuntatquecognata, ut non fol lira tardioribus commode explicare, 
fed etiam contra pugnacifTimos quofque feliciter, fi opus eflet, defendere 
me pofleconfidam. 

Quod reliquum eft, exorandus es, Vir illuftriflime, ut hxc noftra boni 
confulas, nee meuUius levitatis van^eque ambitionis fijfpedum habeas, 
quafi afFedarem Clariflimorum virorum familiaritatesacamicitias, cum 
& ipfe fi poflem, haud cuperem, indarefcere, rem turbulentam t'amam 
judicans, privatoque otio valde inimicam. 

Neque profedo quamvis animo fim in te admodum prono ac proclivi, 
id unquam tibi fignificaflem, nifi ab aliis inftigatus •, fed te tuaque amore 
latenti tacitaque veneratione profequi contentus fuiflem* 

Necobnixeateefflagitoutrefcribas, utpote quem contemplationibus 
fummearduis, vel experimentis faciundis maxime utilibuspariter ac difli- 
cilibusjoccupatiflimum autumo. 

Permitto igitur hie tibi tuo jure uti, ne fim In publicum injurius. Quod 

a 



^ —— ... . . y • ■" " ' ' 

66 ^ej^onfum R. Cartefii ad Epijlolam Trimam H. Mori. 



fi tamen hxc noftra, qualia qualia fuerint, refponfione qualibetcunque 
cohoneftaredignatustueris, rem fanenoningratamprxftabis 

CMtahrigU^ e Collegio Chrifti, SinguUri tua fapientia 

idusDfCfw^w, anno 1648. cnltori devotifimo^ 

Henrico Moro, 



L 



VoBif^mQ <<jr Humanlpmo Vtro 

HENRICO MORO 

REKATUS DESCARTES. 

Audes quas in me congeris , Vir humanilTime , non tam ullius mei 
mcritij utpote quod eas jequare nullum potcft, quam x.x\x erga me 
benevolcntice teftes funt. Benevolentia aurem ex fola fcriptorum 
meorum leftione contradta candorem & generofitatem animi tui tam 
aperte oftendit^ ut totum me tibi, quamvis antehac non notOj devinciat. 
Ideoque perlibenter iis qua; ex me qu^eris refpondebo. 

I, Primum eft, cur ad corpus definiendum dicam illud eflc fubftantiam 
extenfam potius quam fenfibilem^tangibilem, vel impenetrabilem. At res 
te monet fi dicatur fubftantia fenfibilis, inncdefimri ab hahitttdine ad fen- 
fiis noftros, qua ratione quscda n ejus proprietas duntaxat explicatur, non 
Integra natura,qu3e cum poflitexlftere, quatTfvts nulli homines exiftant^ 
certe a fenfibus noftris non pendet. Nee proinde video cur dicas, efle 
fumme neceffarium ut omnis materia fit fenfibilis. Nami contra, nulla eft 
quce non fit plane infenfibilis, fi tantum in partes nervorum nojirorum 
tarticulU malto minores, & fingulas feorfim fatis celcriter agitaras, fie 

divifa. 

Meumque illud argumentum quod ICKVum & ferme Sophifticum 
appellas, adhibui tantum ad eorum opinionem refutandam, qui tecum 
exiftimant orane corpus efle fenfibile , quam, meojudicio, aperte &de- 
monftrative refutat. Poteft enim corpus retineie oranem fuam corporis 
naturam, qunrnvts non fit ad fenjummo/ie, nee durum, nee {ikicum, nee 
calidum,'necdenique habeat uUam fenfibilem qualitatem. 

Utvero inciderem ineum errorem quern viderismihivelletribuere, 
per comparationem cerx, quK quamvis polTit non effequadrata, nee ro- 
tunda, non poteft tamen non habere aliquam figuram, debuiflcm, exeo 
quod juxta mea principia omnes fenfibiles qualitates ineo foloconfiftanc 
qu6d particular corporis certis modis moveantur, vel quiefcant, debuif- 
fem,inquam, condudere, corpus pofle exiftere, quamvis nulla: ejus par- 
ticufx moveantur, nee quiefcant 5 quod mihi nunquam in mentem venir. 
Corpus itaque non redle definitur fubftantia fenfibilis. 

Videamus nunc an forte aptiusdici poffit fubftantia impenetrabilis,vel 
tangibilis, eo fenfu quem explicuifti. 

Sed rurfus ifta tangibilitas & impenetrabilitas in corpore.eft tantum uf 



<IleJpo}ift{m R. Cartefii ad Eptjlokm Tnmam H. Mori. 6y 

in homine RifibHitas^ propritim quarto modo^ juxta vulgares Logic* legeSj 
non vera & eifentiilis difterencia , quam in extenfione confifteie con- 
tendo ; atque idcirco,ut homo non definitur animal riiibile,fed rationale, 
ita corpus non definivi per impenetrabilitatem,fed per excenfionem. Quod 
confirmatur ex co, quod tangibilicas & impenetrabilitas habeant relatio- 
nem ad partes^ & prarfupponantconceptum divifion!svelterminationis. 
PoUimus autem concipere corpus continuum indeterminata: magnitudi- 
nis, five indcfinitum, in quo nihil prxterextenlionemconfideretur. 

Sed, inquiSj Deusetiam & Angelus, refque alia qujelibet per fe fub- 
fiftens eft extenfa , ideoque latiiis patet definitio tua quam definitura. 
Ego vero non foleo quidem de nominibus difputare, atque ideo fi ex eo 
quod Deus iit ubique, dicat aliquis eum effe quodammodo extenfum, 
per me licet. Atqui negoveram extenfionem^ qualis ab omnibus vulgo 
concipitur, velinDeo, vel in Angelis, vel inmente noilra, vcl denique 
in ulla fubltantia qua; non fit corpus, reperiri. Quippe per ens extenfum, 
communifer omnes intelligunt aliquid imaginabile, ( five fit ens raiionis, 
fivereale, hocenim j.mi in medium relinquo^ atqui in hoc ente varias 
partes determinatje magnitudinis & figura?, quarum una nullo modoalia 
fir, pofTunt imaginatione difiinguere, unafque in locum aliarum poflTunt 
etiam imaginatione transferre, fed non duas fimul in uno & eodem loco 
imaginari : Atqui de Deo, ac etiam de mente noftra, nihil tale dicere 
licet •, neque enim eft imaginabilis, fed intelligibilis duntaxat, nee etiam 
in partes diftinguibilis, pra:fertim m partes qu:E habeant detcrminatas 
magnitudines & figuras. Denique, facile intelligimus & mentem huma- 
nan , & Dcum, & fimul plures Angelos in uno & eodem loco effe poft^e. 
Unde manifefte concluditur, nuUas fubftantias incorporeas proprie efte 
extenfas: fed eas intelligo tanquam virtutes aut vires quafdam, qux 
quamvis fe applicent rebus extenfis, non idcirco funt extenfa?; uc 
quamvis in ferro candenti fit ignis, non ideo ignis ille eft ferrum. Quod 
vero nonnulli fubftantice notionem cum rei extenfa? notione confundanr, 
hoc fit ex falfo pr^TJudicio, quia nihil putant exiftere, vel effe mteHtgibile» 
nififit etiam imaginabile, ac revera nihil fubimaginationem cadit, quod 
non fit aliquo modo extenfum. Jam vero quemadmodum dicere licet 
fanitatem foli hominicompetere, quamvis per analogiam &Medicina, 
& acr temperatus, & alia multa dicantur etiam fana 5 ita illud foluni 
quod eft imaginabile, ut habens partes extra partes, qua? fint determina- 
ta? magnitudinis & figure, dico effe extenfum,quamvis alia per analogiam 
etiam extenfa dicantur. 

3, Ut autem tranfeamus ad fecundam tuam difficultatem •, fi exami- 
nemus quodnam fit ens extenfum a me defcriptum, inveniemus plane 
idem elfe cum fpatio, quod vulgus aliquando plenum, aliquando vacuum, 
aliquando reale, aliquando imaginarium efle putar. In fpatio enim, quan- 
tumvis imaginario & vacuo, facile omnes imaginantur varias partes de- 
terminatae magnitudinis & figurse, pofTuntque unas in locum aliarum ima-' 
ginatione transferrc •, fed nullo modo duas fim.ul fe mutuo penetrantes in 
uno & eodem loco concipere , quoniam implicat contradidionem ut hoc 
fiat, & fpatii pars nulla tollatur. Cum autem ego confideiarem tam reales 
proprietates non nifi in rcali corpore cfle pofTe, aufus fum affirmarCj nul- 

A a ium 



68 <I{ef^onfum R. Cartefii ad Eptftolatn fr'mmi H. Mori. 



\nm dari fpatium proifus vacuum, atque omne ens extenfum effe verum 
corpus : nee dubita'vi a magnis -viris^ Epicure, Democrito, Lucretio hac in 
re diiientire-, vidienim illosnon firmam aliquam rationem ei\'Q fecutos, 
fed fallum prKJudicium, quo omnes ab ineunte ietate fuimus imbuti. 
Quippe quamvis fenfus noftri non femper nobis exhibeant corpora ex- 
terna qualia funt omni ex parte, fed tantum quatenus ad nos referunrur, 
&prodeflepofluntaut nocere, ut in Art.3. partis2.prjemonui5 judica- 
vimus tamen omnes, ciim elTemus adhuc pucri, nihil aliud in mundo efTe 
quam quod a fenllbus exhibebatur, ac proinde nullum cfle corpus nift- 
fenfibile, locaque omnia in quibus nihil fentiebamus vacua elFe, Qtjod 
prarjudicium cum ab Epicuro, Democrito, Lucretio non fuerit unquam 
rejeftum, illorumauthoritatem fequi non debeo. 

Miror'autem virum cetera perfpicaciflTimum, cum videat fe negare non 
^offet]uinalii]uainommfpatiofuhjiantiaftt:^ quoniam in eo omnes pro- 
prietates extenfionis revera reperiuntur, raalle tamen dicere divinara ex- 
tenfionem implere fpatium in quo nullum eft corpus, quam fateri nullum 
omninofpatiumfinecorpore elTc poffe. Etenim, ut jam dixi, pra^tenfa 
ilia Dei extenfio nullo modo fubjedum efle poteft verarum proprietatum, 
quas in omni fpatio diftindiflimc percipimus. Ncque enim Deus eft ima- 
oinabilis, nee in partes diftinguibibs qUcT fint menfurabiles & figurata*. 

Sed facile admittis nullum vacuum naturaliter dari. Soliciius es de 

potentia divina, quam putas tollere f ofl'e id omne quod eft in aliquo vafe, 

firaulqueimpedirenecoeant vafis latera. Ego vero cum fciam meum 

Intelledum eflefinitum, & Deipotentiam infinitam, nihil unquam de 

hac determino •, fed confidero duntaxat quid pofTit a me percipi vel non 

percipi, & caveo diligenter ne judicium nllum meum a perceptione diflen- 

tiat. Quapropter audaderaffirmo, Deum pofle id omne quod pofTibile 

effe percipio^ non autem e conrra auda^Ser nego, ilium pofl'e id quod con- 

ceptuimeorepugnar, feddico tantiim implicare contradieftionem. Sic 

quia video conceptui meo repugnare ut omne corpus ex aliquo vafe toUa- 

tur & in ipfo remaneat extenfio, non aliter a me concepta quam prius 

concipiebatur corpus in eo contentum -, dico implicare contradiSfionem^ 

ut talis extenfio ibi remaneat poft fublatum corpus, ideoque dcbere vafis 

latera coire : Quod oranino confonum eft meis ca»terisopinionibus. Dico 

enim alibi nullum motum dari nifi quodammodo circular em ; unde fequitur 

non intelligi diftinde, Deum aliquod corpus ex vafe tollere, quin fimul 

intelligatur, in ejus locum aliud corpus, vcl ipfa vafis latera motu circu- 

lari fuccedeie. 

3. Eodem modo etiam dico implicare contradidionem, ut aliqusc den- 
tur atom!, qii& concipantur extenf^e acfimul indiviftbiles ^ quia quamvis 
Deus eas tales efficere potuerit ut a nulla creatura dividantur, certe non 
poflumus intelligere ipfum fe faculrate eas dividendi privare potuifTe. 
Nee valet tua comparatio deiis qu^e flida funt, quod nequeant infeda efte. 
Neque enim pro nota impotentia? fumimus, quod quis non poflit facere 
id quod non intelligimus efle poftibile 5 fed tantum quod non poflit ali- 
quid facere ex iis qu.^ tanquam poflibilia diftinde percipimus. At fane 
percipimus eflepofTibileutatomusdividatur, quandoquidem eam exten- 
fam efle fupponimus 5 atque ideo 11 judicemus eam a Deo dividi non 

pofle, 



(^ejpofifim R. Carcefii ad Epijldam Trimam H, Mori, 6 a 



poflfe, judicabimus Deum aliquid non pofTe facere, quod tamen poflibile 
elle percipimus. Non autem eodem modo percipimus fieri polTe , uc 
quod fa<ftum eft fit infedum, fed e concta, percipimus hoc fieri plane noa 
pofie-, acproindenonefle ulIumpotentic^defeduminDeo, quod iftud 
non facial. Quantum autem ad divifibilitatem materia?, non eadem ratio 
eft ; etfi enim non poflim numerare omnes partes in quas eft divifibilis, 
earumqueidcirco nnmerum dicam efte indefinitum -, non tamen pofliim 
affirmare illarum divifionem a Deo nunquam abfolvi, quia fcio Dei ra 
plura pofte facere quam ego cogitatione me:i compledi -, atque iftam in- 
definitara quarundam partium materiJE divifionem revcra fieri folcre in 
Artic.54. conceffi, , 

4. Neque vero affedlatje modeftia.' eft, fed cautel^ , meo judicio> 
neceftariar, quod quxdam dicam cfte indefinita pociusquam infinita ; 
folus enim Deus eft quem pofitive intelligo efte infinitum : de reliquis, 
ut de mundi extenfione, de numero partium in quas materia eft divifibilis, 
& fimilibus, an fint fimfliciter infinita nccne^ frofiteor me nefcire ; fcio 
tantum me in iHis nullum finem agnofcere, atque idcirco refpedu mei 
dicoeffe indefinita. 

Et quamvisraensnoftra non fie rerum vcl veri^atis menfura, ceite 
debet efiemenfuraeorum qua,* affirmamus autnegamus. Quid enim eft 
abfurdius, quid inconfidcratius, quam velle judicium feriede iisadquo- • 
rum perceptionem mencem noftram attingere non poiTeconfitemur i 

Miror autem te non modo id velle facere videri, cum ais, fi tantum 
quoad nos fit infnita^renjeraerit finita extenfio, &C; fed [ ri'tereaetiim 
divinam quandam extenfionem imaginari, qu.T latius pateat quam corpo- 
rUm extenfio, atque it a fup/^onere Deum partes habere extra partes^ ^ ejfc 
diviftbilem^ omnemcjue -prorftis ret corporex effentiam illi tnbnere. 

Ne vero quis fcrupulus hie fuperlic ^ Cum dico extenfionem inateiiK 
effe indefifiitam, fufficere hoc puto ad impediendum ne quis extra illam 
locus fingi qneat, in quem meorum vorcicum particula; abire pofllnt. 
Ubicumque enim locmille concipiatur^ ibi^ jam juxca meam opinionem, 
aliqua materia cfl •, quia dicendo eam efte indefinite extenfam, dico iplam 
latius extendi quam omne id quod ab homine concipi poceft. 

Sednihiiominm exiflimo max imam effe different iam inter amplitudinem 
iftitis corjjgrex extenfionis^^ 2iXi\\)\\iVLi^\]\Qmdmnx^ non dicam extenfio- 
nis,utpotequa: proprie loquendo nulla eft, fed fubftantice vel efTentia; j 
ideoque hanc fimpliciter infinitam^ illam autem indefinitam appello, 

Cieteriim non admitto quod pro fingulari tua humanitate concedis, 
nempe reliquas measopiniones pofte conftare, quamvis idquoddema- 
teri.-B extenfione fcripfi refutetur ; urium enim e(l ex pmcipuis^ meoque 
judicio certijiimis^PhjftcameafHndamentis^ profiteorque mihinullas ra- 
tiones fatistecere in ipfa Phy fica, nifi qu.r neceffuatem illam, quam vocas 
Logicam five contradn^toriam, involvant •, modo tantum ea excipias 
qua? per folam experientiam cognofci poflunt, uc quod circa hanc terram 
unicus fit Sol vel unica Luna, & fimilia, Cumque in reliquis a meo fenfu 
non abhorreas, fpero etiam his te facile afl'enfurum, fi modoconfideres 
prjejudicium effe quod muki exiftiment ensextenfum, in quo nihil eft 
quod moveat fenfus, non efie veram fubftantiam corpoream, fed fpatium 

.Aa 2 vacuum , 



70 ^Jponfum R. Cartefii ad Eftjlolam Trmam H. Mori. 

vacuam duntaxat-, quodque nullum fie corpas nifi fenfibile, atquenulh 
fubftantia nifi qu^e fiib imaginationem cadat, ac proinde fit extenfa. 

5. Sed nuUi pr^jadicio jnagts omnes ajjuevimus qaam ei , quod nobis 
ab ineunte a:tate pcrfuafic bruta animantia cogitare. Quippe nulla ratio 
nos movit ad hoc crcdendura , nifi quod videntes pleraque brntorum 
membra in figura externa & motibus a noftris non multum differre, uni- 
cdmque in nobis efTe credentes iftorum motuum principium, animam 
fcilicet,quceeademmoveret corpas &cogitaret, non dubitavimus quia 
aliqua talis anima in illis repeviretur. 

Poftquam autem ego advertiflem diftinguenda efTc duo diverfa mo- 
tuum nollrorum principia, unum fcilicet plane mechanicum & corpo- 
reum, quod a fola fpirituum vi & merabrorum conformatione dependet, 
poteflque anima corporea appellari •, aliud incorporeum, mentem fcilicet, 
five animam illam quam definis fiibllantiam cogitantem 5 quajfivi dili- 
gentius an ab his duobus principiis orirentur animalium motus, an ab uno 
duntaxat. Cumque clare pcrfpexerim pofie omnes oriri ab eo folo quod 
corporeum eft & mechanicum, procerto ac demonftrato habui, nullo 
padtoanobis probari pofl'e, aliquam efle in brutis animam cogitantem. 
Nee moror aftutias & fagacitates canum & vulpium, nee quaecunque alia 
quse propter cibum, venerem, vel metum a brutis fiunt. Profiteer enim 
me pojje perfacile ilU omnia ut a fola membrorttnt conformatione frofeSia, 
expltcare. 

Quamvis aotem pro demonftrato habeam, probari non poffe aliquam 
effe in brutis cogitationem ^ non ideo puto poffe demonftrari nullam efle, 
quia mens humana illorum corda non pervadit. Sed examinando quid- 
namfithac deremaxime probabile, nullam video rationem pro brutoril 
CQO'itatione militate /'rrf/^r hancunam^ quod eiim habeant octtlos^ aures, 
linguam^ & reliqua fenfuum organa ficut nos, verifimile fit ilia fentire 
ficut nos ; & quia in noftro fentiendi modo cogitatio includitur, fimilem 
etiam illis cogitationem effe tribuendam. Qu^e ratio cum fit maxime 
obvia, mentes omnium hominum a prima xtateoccupavit. Sunt autem 
alix rationes multo plures & fortiores, fed non omnibus ita obvi«, qua: 
contrarium plane perfuadent. Inter quas fuum quidem locum obtiner, 
quod non fit tarn frobabile omnes vermes^ culices^ erucas^ & reliqua ani- 
malia immortali anima prsedita effe , quam machinarum inftar fc mo- 
vere. 

Primoj quia certuraeft in corporibus animalium, ut etiam in noftris,^ 
effeoffa, nervos, mufculos, fanguinem, fpiritus animales, & reliqua or- 
gana ita difpofita, ut fe folis abfque ulla cogitatione omnes motus quos 
in brutis obfervamus ciere poflint. Quod patet in convulfionibus, ciim 
mente invita machinamentum corporis vehementiias fa;pe ac magis di- 
verfis modis folum fc movet, quam ope voluntatis folcat moveri. 

Deinde, quia rationi confcntaneum videtur, cum ars fie naturce imita- 
trix, pofsintque homines varia fabricate automata in quibus fine ulla co- 
gitatione eft motus, ut Natura etiam fua automata, fed arte fadis longe 
priEftantiora, nempe bruta omnia, producat, prajfertim ci^ra nullam ag- 
nofcamus rationem propter quam, ubi eft talis membrornm conforma- 
tio qualem in animalibus videmus, cogitatio etiam debeat adeffe 5 atque 

ideo 



Epiftola Secunda H. Mori ad R, Cartefium. y j 

idco majori admiratione dignum fit , quod mens allqua reperiatur in uno- 
quoque humano corpore, quam quod nulla fit in ullis brutis. 

Sed rationum omnium qua; beftias cogitatione deftitucas efTe perfua- 
dent meo judicio prc-ecipua eft, quod quamvis inter illas uoc-e aliis ejuf- 
dem fpeciei fint peife6tiores,non fecusquam inter homines, utvidere 
licet in equis & canibus, quorum aliqui ciEteris multo felicius qua? do- 
centur addifcunt 5 & quamvis omnes perfacile nobis impetus fuds natu- 
rales, ut iras, metus, famem, & fimilia, voce vel aliis corporis motibus 
fignificent 5 numquam tamen hatfienus fuerit obfervatum, ullum bru- 
tum animal eo perfedionis devenifl'e ut vera loquehi uteretur, hoc eft, ut 
aliquid vel voce 'velnutibmindicaret^ quod ad folam cogitationem, non 
autem ad impetum natinalem, polTet referri. Hcec enim loquela unicum 
eft cogitationis in corpore latentis fignum certura, atque ipsa utuntur 
omnes homines, etiam quam maxirne (ittpdi & mente capti, & lingua 
vocifque organis deftituti, jion autem ullum hrutum j eamque idcirco pro 
vera inter homines & bruta differentia fumere licet. 

Reliquas rationes cogitationem brutis adimentes brevitatis causd hic 
omitto. Velim tamen notari me loqui de cogitatione, non de vita vel 
fenfu : vitam enim nuUi animali denego, utpotequam in folo cordis ca- 
lore confiftere ftatuo -, nee denego etiam fenfum quatenus ab organo 
corporeo dependet. Sicque h.xc raea opinio non tamcrudeliscft erga 
belluas, quam pia erga homines, Pythagoreorum fiiperftitioninonad- 
didos,quos nempe a criminis fiifpicione abfolvit quoties animalia come- 
dunt vel occidunt. 

H^c autem omnia fortafle prolixius fcripfi quam acumen ingenii tui 
requirebat 5 volui enim hoc pado teftari paucifTimorum objediones mihi 
hadlenus ^equegratas fuifteac tuas, humanitatcmque & candorem tuuni 
maxirne tibi devinxifte 

Bgmondx prope Alchmariam^ Omnium verafapientjx ftudioforum 

Noms Feliruarii 1649. , 1. ^ ir ^p- 

^^ cultorem objervanttjsimum, 

Renatum DeS Cartes, 



CUrip'mio V'trOy Nohilil^imdque ThilofophOj 

R E N A T O D E S-C A R T E S, 

HENRICUS MORUS ANGLUS. 

OPinionis quam de te concepi, nuperifque meis literis apud te tefta- 
tus fum , quanta quanta fit ( Vir illuftriffime ) me non poenitet, 
nee unquam, fat fcio, poteiit poenitere. Quin & adauget pluri- 
miim tui apud me exiftimationem, quod ad ftupendam illam mentis tuce 
amplitudinem divinumque acumen, fuavitas tantamorum acceflerit & 
humanitas. Quamcerte ut nunquam furpe(5tam habui, ita nunc fane eru- 

A a 3 ditiffimas 



7^ 



Epiftola Secunda H.Mori ^^ R. Cartefium. 



ditiflimas tuas literas habeo pro certifliimo illius argumento. Cxteruni 
netanti favoris te poeniteat, quafi in fervum caput collati, n6ve vilefcac 
meum erga te fludiura, atque amor, tanquam ab abjedo jacentique ani- 
mo profe^TiUSj quo tandem modo refponfa tua raihi fatisfecerint, paldm, 
uti hominem liberum decet, apert^que profitebor. Qiiod tamen ne ni- 
mium tibi vel mihi ipfi negotium faceflat, fufiores oiationis texturas 
miffas faciens, rem totam in Inftantias quafdam breves, aut faltem nota- 
fiHOedas fuper fingulis refponforura tuoium parLiculis,compingam. 

Ad Rcfponfum circa primam Difficultatcm 

Inftantia I. 
Befniri ab hditudine adfenfus noftros, &c. 

Hie regeii poteft ; Cum radix rerum omnium ac effentia in seternas 
defolTa lateat tenebras, rem quamlibet neceflario definiri ab habitudine 
aliqua. Quse habitude proprietas dici poteft in fubftantiis, cum non fit 
fubftantia 5 quamvis agnofcam libenter proprietates alias alt is ejjefrio- 
res ; hoc autem tantum me voluiffe, Satius nimirum effe per adxquatam 
quamlibet proprietatem, quam per formam, quam vocant, definito latio- 
rem,rem definivifle. Porr6,cum ipfc corpus definis rem extenfam, 
ipfam illam extenfionem infuper adnoto confiftere in habitudine quadam 
parcium ad fe invicem, quatenus aliae extra alias produdae funt. Quam 
habitudinem non efTe rem abfolutam manifcftum eft. 

II. 

^amvls nttUi homines exiflmt. 

Si omnes mortales conniverent, Sol tamen non exueret fuam videndi 
aptitudinem , quamprimum oculos aperuerint denuo ; ut neque fecuiis, 
fecandi, quamprimum ligna aut lapides oblati fuerint. 

III. 

Nervorum nojirortfm particttlu multo minores. 

Deum tamen artificem adaptare pofTe credo nervos fatis exiguos exi- 
guis iftis materia; particulis, ac proinde fenfibilitatem materire hoc modo 
comminute integram manere. Porro, ha? particulx a motu ceflare pof- 
funt, atque coalefcere, noftrifque hoc modo nervis fenfibiles denuo eva- 
dere ; quod de fubftantia incorporea nullo modo verum eft. 

IV. 

Quamvis non fit adfenfum ntoUe^ &c, 

Certum eft aut ad nervos noftros fcnforios durum fore vel molle, &c. 
ant faltem ad iftiufmodi nervos, quales, fi vellet, Deus fabricarc poteric, 
ut modo monaimus ; atque hoc fatis eft, quamvis Deus nunquam fabri- 
caturus fit iftiufmodi nervos. Ut revera partes terr.T verfus centrum funt 
ex fevifibiles, quamvis nunquam extrahendaj fint in Solis confpe^iumj 
nee e6 defcenfurus fit quifquam cum lychno vel lampade. 

V. 



EpijloU Secunda H.Mori ad R.Cartcfium. y. 



V. 
eJI tantuntj ut t» hotnine RifibilitM^frefrium ^utirto modo. 

Quod fi ratio ctiam aliis compcterec animalibus , leftius definiretur 
homo animal rifibile qaam rationale. Nendum Auteih a quopiam demon- 
firatum eft tangibilitatem ant imfenetrab^litatem frtfrias e^e [ubfiantid 
exten[£ affe^iiones^ quamvis corporis eflc merito quivis agnoverit. Equi- 
dem poflum dare concipere fubftantiatn extenfam qua* nuUam ulio modo 
habeat tangibilitatem vel impenetrabilitatem. Igitur tangibilitas vel im- 
penetrabilitas non immediate fubftantiam extenfam confequitur , qua- 
tenus extenfa eft. 

VI. 

Atqui nego veram extenfionem^ &c. 

Per veram extenfionem intelligis quam tangibilitas & impenetrabilitas 
comitatur. Hanc ipfe etiam nego in Deo, nudifve vel mente vel Angelo 
reperiri. latexes t&mcn ajfero aliam e(fe extenfionem aqae veram, qunmvis 
non «que vulgarem Scholifque tritam, qax in Angelis mentcque numana 
ut terminos, ita & figuram habet, fed pro imperio Angeli mentifque va- 
riabilem^ Mentcfquefiveanimasnoftrasatque Angelos, eidem prorfus 
manente fubftantia, Gontrahere fe pofTe , & certos denuo ad limitcs fe 
cxpandere. 

VII. 
Nihil ejfe intelligibile niftfit etiam imaginabiU, &c. 

Equidem aliquanto fum pronior in illam Ariftotdis fententiam, oil 
avAt iPfiP fap'm(rfj{ff.'mv ixt^ yoAcrat. Sed hic quifque mentis (ax vires 
cxperiatur. 

Ad Relponfum circa fecundam Difficukatem 

Inftantia I. * 

Unas in locum aliarum imaginatione transfene. 

Mcaquidera imaginatio non poteft, nee concipere fi transferantur, quin 
una 'vacuijpatii partes abforbeant alteras, penitufque coincidant &pene- 
trent fe invicem. 

II. 

Nee ditbitari a magnis virisy Eficuro, Democrito^ 8cc. 

Nullus dubito quin optimo jure diffentias, cum non foliim iftis, fed uni- 
verfis Natura: interpretibus longc major fis ( mea fententia ) longeque 
auguftior. 

III. 
^in aliqtta in omni /patio fab/lantia Jit, ^c. 

Id fane conceflli pacis ergo. Sed clare mihi non conftat. Nam fi Detl5 
hanc mundiuniverfitatemannihilaret , & mult6 poft aliam crearet de 
nihilo, Intermtindium iliud^kuibCentiz mundi, fudm haberet durationem 
quam tot dies, anni, vel fecula menfaraffent, Non cxiftentis igitur eft 
duratio, qua? extenfio quardam eft. Ac proinde Amplitudo Nihili, putd 
Vacui, per ulnas vel orgyas mcnfurari poteft, ut Non-exiftcntis in fua 

A a 4 non 



, I I -■■■- y. ' I ■ ■ ,_ 

J A Epijlola Secunda H. Mori ad R . Cartefium. 

non exiftentia duratio per horas, dies menfefque menfuratur. Sed con- 
cedo jquamvis nondum vi coadus, in omni fpatio aliquam fubftantiam in- 
efle -, neque tamen fequi earn efTecorpoream, cum extenfio five prsefentia 
divina poflit effe fubjedum menfuiabilitatis. v. g. Pr:»fentiam five exten- 
fionem divinam occupare affero unam akeramque orgyam in hoc vel illo 
vacuo •, nee tamen omnino fequi Deum eflc corporeum, ut patec ex fupra 
didis, Inftantia 5. Sed fuper hac^re eft agendum alibi. 

IV. 

Bicd implicare contradiSiionem^ ut talis extenfio^ &c, 

Sed hic libenter quxrerem, numquid necefie fit ut aut talis extenfio fie 
qualem in corpoie concipis, aut nulla. Deinde, cum & alias res prater 
corpora extendi fuo modo concelTeris, annon analogica ilia extenfio, 
quam vocas, vices obeat extenfionis corporecCjatque ita illam vim contra- 
did:oriam retundat. Prcefertim cum analogica h^ec extenfio ad proprie 
didiam tam propc accedat, ut fit menfurabilis, certofque pedum ulnarum- 
ve numeros occupet. 

y. 

Nullum motum dari^ nifi quodantmodo circularem. 

Hoc neceffario confequi concedo^ neceflitate puta Phyfica/upponendo 
duntaxat omnia corporibus plena , nullamque extenfionem aliam in- 
tegram mundi extenfionem excedefe : qua in parte ego fatis fiim feca- 
rus^ fed inexpugnabilem banc contradidionis vim fateor me nondum 
fatis deprehendifie. 

Ad Reiponfum circa tertiam Difficultatem. 

^£ concipiantur extenfx ac fimul indivifibiles. 

Cum mentem tuam fie explicueris, nulla inter nos eft controverfia. 

Ad Refponfum circa quartara Difficultatem 

Inftantia I. 
An fint fimpliciter infinita necne^frofiteor me ne[cire. 

Haud tamen latere te poteft, quin fint vel fimpliciter infinita, vel 
revera finita, quamvis utrum horum fint tam facile ftatuere non poffis. 
Quod autem vortices tui non difrumpantur & fatifcanr, non obfcurum 
videatur indicium mundum revera efle infinitum. Ipfe tamen interea 
libere profiteer, quamvis audader polTim aflentire huic axiomati, 
Mundmfinitmeft^ aut monjinitusy vel, quod idem hic eft, infifjitU'S, me 
tamen non pofTe plene animo complefti rei cujufvis infinitudinem 5 fed 
illud imagination! me£B hic accidere, quod Julius Scaliger alicubi fcribic 
de dilatatione & contraftione Angelorum, non pofl'e fcilicet fe in infini- 
tum extendere, nee inpundi iiS'evom'm coanguftare. Qui autem Deum 
poffti've infinitum agnofcit ( i, e. tibiqueexijlentem) quod tu merito facis, 
non video, fi libers rationi permittatur, quod hxfitet, quin continuo 
etiam admittat nullibiotiofam, fed eodem jure, eademque facilitate qua 
hanc noftram, ubinos degimus, vel quoufque oculi,animurque nofter per- 

vadic. 



^.. 1 ' ' ■■■■■■ !■■■ ■■■■— ■—■■III l,^, l.-p — - -..ll... ■ I ■■ ■! ■ , I I , | ■— — — 

Epiftola Sccmda H.lAon ad K.CsLvztCmm. 75 

vadit, materiam ubique produxifle. Sed fufius aiSurus eram qaam infti- 
tui ; hunc impetum fupprimOj ne tibi fim moleftioi. 

II. 
C«/» aifyfi tantum qttodd nos fit inptita^ revera erit fnita. 

Aio, addoque infuper confequentiam eflc manifeftiifimam, quoniam 
particula (tantum) plane excludit omnem infinitatema requsetantum 
quoad nos dicitur infinita, ac proinde revera erit finita extenfio •, Mentem 
autem mcam hie attingereea de quibus pronuncio, cum planiflime mihi 
conftetj mundum aut fioitum efle aut infinitum, ut paulo ante infinuai'i. 

Ill- 

Atque it A [uffonere Deum habere partes extra partes^ ^ efje di-vifihilemy 

omnemquefrorfm rei corporex efjentiam illi trihuere. 

Nullam tribuo, Nego eniin extenfi'onem corpori competere quatenus 
corpus eft, fed quatenus en?, aut faltem fubftantia eft. Pr^terea cum 
Deus, quantum mens humana Deum capit, fit totus ubique, integraque 
fua effentia omnibus locis five fpatiis fpatiorumquc punclis adfit, non 
fequitur quod partes habcret extra partes, aut, quod confequens eft, 
quod fit divifibilis, quamvis arifle conferiimque loca omnia occupet, 
nuUis reliftis intervaliis. Unde prjefentiam, feu amplitudinem, ut ipfe 
vocas, divinam, menfurabilem agnofcam, Deum autem ipfum divlfibi- 
lem nuUo modo. 

Quod autem Deus fingulamundi punda occuper, fatentur ad unum 
cranes tam Idiots quam Philofophi, ipfeque clare & diftinde animo 
percipio&compledor. Jam verocodem modo fehabet effentia divina 
intra atque extra mundum , ita ut fi fingamus mundum claudi coelo 
ftellato vifibili, centrum divina; eftentia^, totaiifque e;us prxfentia, 
eodcm modo repeteretur extra coelum ftellatura, quo intra clarc conci- 
pimusrepcti atque reiterari. Hanc autem repctiiionem centri divinijqu.-e 
mundum occupatjUlteriusprodudam, infinita par eft extra coelum vifi- 
bile fpatia fecum expandere 5 quam nifi comitetur materia tua indefinita, 
aftumeritdetuis vorticibus. Atque ut haec moUiora videantur, expe- 
riamur affenfus noftros in fuccelfiva Dei duratione. 

Deus eft leternus, h. e. vita divina omnes feculorum evolutiones rc- 
rumqirationes,pra:teritarum, futurarum & prsefentiom, fimul compre- 
hendit. Hsec tamen vita a^terna fingulis eciam temporis mfidet quafi 
atque inequitat momentis ; ita ut rede veieque dicamus Deum per toe 
dies, menfes, horafve fua aeternitate frctum. Exempli causa, fi fuppo- 
namus mundum ante centum annos conditum, annon integra ilia omniaque 
compledens Dei reternitas per horas, dies, menfes & annos ( puta cen- 
tum ) fuccedentes ad hunc ufque diem duravit c At veto nihilo aliter eft 
Deus a mundo condito ac fuit ante mundum conditum. 

Manifeftum igiiur eft, prseter arternitatem infinitam, inDeumetiam 
caderedurationisfuccenionem. Quod fi admittimus, cur nonextenfio-J 
nem etiam infinita fpatia adimplentem pariter ac infinitam durationis 
fucceffionem illi tribuamus •! 

Imo vcro quoties altiiis & anquifitius iftis de rebus mecum cogito, ea 

fum 



' 5 ■ EpiJiolaSecundaH.'MoviadK.CsLXidmTn. 



fum in fententia, quod utraque extenfio, tain fpatii quam temporis,' 
Non-cntibus jnxta atqueEntibus competere poffit-, furpic6rque jeque 
ex prsjudicio fieri poffc, cum omnia ea qux fenfu manibufque ufurpamus, 
utpote crafTa & corporca, femper fint extenfa, quod econtra omnia ex- 
tenfa protinus condudimus corporea, quam quoduUum fensus pi^BJudi- 
cium tacit ut putemus aliqua qu^e non funt corporea extendi. 

Quodautem extenfio cadac in non-ens, ex eo conjeduram capimus,' 
quod extendi nihil aliud innuit nifi partes extare extra fartes. Pars autem 
ditctum.fubje^umSc adjunHum^ cattfa 3c efeffum, adverfa 8c reUt/fy 
contradicentia 8c privantia, & idgenusuniveiia, notiones Logicje funt,- 
eafque tam non entibus quam entibus applicamus : Unde non fequitur, 
quod quicquid concipimus partes habere extra partes, ens fit reale con- 
cipiendum. 

Sed quoties hk collu^iantur mentes humana: cum propriis nmbris,aur, 
lafcivientium caiulorum inftar, propriis ludunt cum caudis :* Nam iftiuf- 
modi profedlo pugn^e atque lufus fibi inftituuntur a mente noftra, dum 
rationes modofqu'e Logicos, juxta quos res externas confiderar, non ad- 
vertitfuos duntaxateltecogitandi modos, fed putans eos efl'e aliquid in 
rebus ipfis a fediftindum, fuamcaptando quaficaudara, ad lafficudinem 
ufque luditur mlfereque lUaqueatur. Sed plura quam veliem imprudens 
hie cfFutii : Ad reliqua propero. 

IV. - 

Uhicumqtie cnim locm tile coNcipiatur^ ibi aliqua, materia eft. 

Nse tu hie cautus homo es , & eleganter modeftus -, admittis tamen 
tant'emmundum efie infinitum, fi Ariftoteles infiniturn recfle definivir, 
Phyf. 1. 3. » ag/ Tt e^w y f, cujui aliquid [ernper eft extra. Nihil nunc eft 
ulcerius quod diffideamus. 

V, 

Sednihilomintu exiftimo maximam ejje different iant inter ampli- 
tudinem iftius cerporex extenfionis^ &c. 

Et ipfepariterexiftimo immane quantum difFerre divinam amplitudi- 
nem & corpoream, Primo, quod ilia fnbfenfumcadere non poffit, hsec 
poffit fub fenfum cadere. Deinde, quod ilia fit increata & independens, 
hrec dependens & creata. Ilia porro penetrabilis, per omnia pervadens, 
hsc craffa & impenetrabilis, Denique, quod ilia ex totalis & integra: 
effentia^repetitioneubiquitaria, hcecab externa, fed immediata, partium 
applicatione & juxtapofitioneorta fit •, ita ut nemo, nifi plumbeus plane 
fit atque infigniter hebes, fufpicari poffit, 

, , Impianos rationis inire elementa, vidmque 

Indogredi feeler is ^ ( ut & ille loquitur. ) 

Prcefe'rtim cum ex Theologis fint,iifque alias fortafic fat fcrupulofis,qui 
tamen agnofcunt Deum, fi voluiffet, potuifie mundum ab xterno creare. 
Et tamen xqne abfurdum videtur infinitam durationem, ac magnitudinem 
infinitam mundotribuere. 

VI. 



Epijiola Secunda H. Mori ad R. Cartefium, yy 

VI. 

Ui'iufft enim eft expr^eipuis, meoquejudicio ccrtifimis^ Phyficx 
med fttndamentis. 

Quod fit materia indetinitc fakem extenfa, nuUumque vacuum, funda- 
mentum efTe Phyfica? tnx apprime neceflarium fat intel]igo,& certe nullus 
dubito quin verum fit •, fed an vcram demonftrandi ratlonem infequutus 
fis, id equidem ambigo : Cum piincipium illius demonftrationis fit, omne 
extenjiim ef[e rede ac corforeum t, quod mihi fateor nondum conftare, ob 
lationes a me fupra datas. Irao vero, ut ingenue fatear quod mihi jam in 
mentem venit, fi neque nudum fpatium, prout poftulat luademonftratio, 
nee Deus omnino extenditur, ne indefinita quidem materia opus eft tuie 
Philofophi a?, certmfinitufque [iadierum numerus fuffecent. M undi enim 
hujus finiti latera non habebunt quo recedanr, nee dehifcere poterunc 
medii vortices, ne intermedium fpatium extendatur, novafque non-ens 
induat dimenfiones. Sed tamennatiiralis impetus alio me pr^ecipitat, in 
hanc utique fidem, foecunditatem nempe divinam, cumnullibifit otiofa, 
ubique locorum materiam produxifTe, nullis vel anguftifiimis pr^-etermif- 
fis intervallis. 

QuK tarn facile cum admitto, Philofophia tua apud me non corruet ob 
defedum didi fundamenti. Planeque video Phyfices tux veritatem non 
tam aperte&oftenfive feexererein hoc veiillo articulo, quam ex uni- 
verfo omnium filo & texturaeluccfcere, ut ipfe reftiifime mones Part. 4. 
artic. 325. Quod fi quisintegramtuse Philofophix faciem fimulcontuc- 
tur, tam concinna eft, fibique juxta ac rerum phsenomenis confona, uc 
mcrito imaginetur, fe Naturam ipfam opificem vidiftc ab hoc polito fpe- 
culo enitentem. ' 

Ad Refponfum circa Difficultatem ulcimam 

Inftantial. 
Sed nulli frttjudicio magis omnes ajfuevimas^ &c. 

Quod mihi de me ipfo conftat plus quam fatis, ab hu jufce enim prxju- 
dicii laqueis fentio me expediri non pofl'e uUo modo. 

II. 

Profit eor enim mepoffe per facile ilU omntA ut kfola memhrorum 
conformatiorie frofeSia explicare. 

LiKta fane & jucunda Provincia ! Hocfiprafiiteris^ ( & credo quantum 
ingenium humanum poterit te hac in re prjeftiturum in quinta fextave 
parte Phyfices tu^e 5 quas, ut audio fere d te perfedias jam efte & abfolu- 
tas, itaavideexpedo efflidimque rogo , ut quamprimum pofllt fieri 
lucem videant, vel potius ut nos in ipfis ulteriorem naturje lucem videa- 
mus : fed ad rem redeo ) Hoc, inquara, fi prseftiteriSj agnofco te demon- 
ftrafle inbrutisanimantibus inefleanimam,neminemdemonftrarepofte : 
Sed interea loci, quod & ipfe fubmones, quod non fit anima inbrutis, te 
riccdum deraonftraffej nee demonftrare poftc ullo modo, 

in. 



^g Epiftola Secunda H.Mori dJ R.Carcefium. 



III. 

Prdter hanc unant^ qu^odcum habeant oculos^ aures, &C. 

Maximum,meo judicio,argumentumeft,qu6dtam fubtiliter fibi prseca- 
veant & profpiciant •, ut narratiunculis veris pariter ac mirandis , (i 
otium efTet, demonftrare poflem. Sed credo te in confimiles hiftorias in- 
cidifTe, me£E autem in nuUis extanc libris. 

IV. 

ciubdnon fit tarn ])rohahUeomnes vermes^ cuUces^erucas^diC. 
Nifi tone imaginemur iftiufmodianimas, J»/»k^/ ri//e, quem appellat 
Ticinm^ arenam quafi efle ac pulverem, & infinita fere ex ifto penario 
animarum agmina tatali quodam impetu in prseparatam materiam Temper 
prolabi Sed concedo hxc cicius dici poffe qudm demonflrari. 

V. 
Ut aliquidvoce vel nutibui indie aret^ &c, 

Annon canes annuunt caudis, ut nos capitibus i annon brevibus latra- 
tibuscibumfa'pius ad menfam mendicant:' Imovero aliquando Domini 
cubitum pede, qua polTunt cum reverentiajtangentes, quafi fuiobiitum, 
blando hoc eum figno commonefaciunt. 

VI. 

^am mAxime Jlupidi ac mente capti^ &c. nen autem uUum 

brutum^ &c. 

Nee infantes ulli per aliquam-multa faltem menfium fpatia, quamvis • 
plorent, rideant, irafcantur, &c. Nee diffidis tamen, opinor, quin infan- 
tes fint animati, animamque habeantcogitantem. 

Refponfa Hjec funt ( Vir Illuftriffime) qua? tuis pra^claris Refponfis 
mihi vifum eft reponere. Qua; an ieque grata futura fint ac nuperx meae 
objedliones, fane praefagire non pofTum. 

Humanitas tua quam verfus iftas perfpexi , & diuturnior cum fcriptis 
tuis confuetudo, audentiorem m.e fecerunt ; vereor ne fuerim prolixus 
nimium ac moleftus. 

Equidem ferme oblitus eram potilTimi mei inftituti,quod non fuit seter- 
nas tecum akercationes reciprocare •, fed cum hanc opportunitatem fim 
na(ftus, tanti viri de rebus qux fe obtulerint Philofophicis judicium pla- 
cide experiri, &pr£Ecipuefiquadifficultas eraerferit inter legendos tuos 
libros, teipfum audire interpretantem, Quam profedo gratiam fi lubens 
facilifque concefTeris, fnmmopere me tibi devincies. 

Et fane quam lubenter eximi^e u\x artis ac peritia; mihi copiam fece- 
ris, certum eft jam nunc in paucis quibufdam periculum facere. 

Primo igitur qusero, An d Deo itaftatui, aut alio quovis modo 
fieri potuiftet, at mundus effet finitus,id eft certo aliquo milliarium nu- 
mero circurafcripius. Non leve enim argmnentum videtur mundum 
poffe efTe finitum , quod plerique omnes irapoflibile putent effe infi- 
nitum. 

Secundo, Siquis mundi hujos finibus propeafTideret, quxroanpoflic 
gladium per mundi latera ad capulum ufque tranfmittere, itd ut totus 

fere 



^^— ^— ■ .1 ■ I— v.. 

Epifiola Secunda H.Mori ^^ R. Cartefium. yp 



feic gladius extra mundi moenia eminerer. Quod enim nihil extra mun- 
dum fit quod refiftat, videtur fadu facile •, quod autem nihil extenfum 
fit extra mundum quod recipiat, videtur ex ea parte impoflibile. 

Tertio ( ad Artie. 29, Part. 2. ) Si A B corpus transferatur a corpore 
C D, quxro qui conftat tranflationem clTe reciprocam. Putemus enim 
CD turrimeffe, & ABventutn occidentalem per lateraturris tranfeua- 
tem. Turris C D aut quiefcit, aut faltem non recedit a vento A B. Si re- 
cedit, vel, quod ais, motu transfertur, utique verfus occidentem move- 
tar. Sed non fertur verfus occidentem, cum & terra & ventus ferantur 
verfus orientem. Videtur igitur refpedu venti quiefcere, cum nullum 
motum abipfo fufcipiat. Dicis tamen tranflationem (quae quidem tranf- 
latio motus eft) ipfius turris & venti effe reciprocam. Turris igitur re- 
fpedlu ejufdem venti & moveretur & quiefceret, quod proxime .befta 
contradidlione. Signum autem eft, cum ille qui a me fedente recefTit am- 
bulando, puta mille paflus, rubuerit vel laftus fuerit, ego vcro fedens nee 
ruborem contraxerim nee laflitudinem, ilium folum motum fuifle, me 
vero per id temporis quievifle. Notionalcm igitur duncaxat vanat^ 
diftantisB refpedum illius motu fufcipio, nullum motum realem &Phy- 
ficum. 

Qnarto, Artie. 149. Part. 3. Sicque etiam efficietut terra circa fuum 
AxemgyretyScc. Quomodo efficiet Luna ut terra uno die gyros fuos ab- 
folvat, cum ipfa 30 fere dies in fuas abfumat periodos ^ Qux vero fcri- 
buntur Artie. i5i.hancqua?ftionem,opinor,nonattingunt. 

Quinto, de particulis iftis contortis, quas ftriatas vocas, Quomodo ita 
contorqueri potuerunt, & eo ipfo in infinita fragmina & atomos non 
disjungi c* Qiiem lentorem, quam tenacitatem in prima ilia materia, fibi 
ubique fimili & homogcnea, imaginari poflumus c" Unde mollefcebanc 
iftjc particulce primum, indcque obduruerunt :" 

Sexto, Artie. 189. Part. 4. animam five mentem intime cerebro con- 
junCfam. Perlubenter equidem hic audircm fententiam tuam de conjun- 
^ione animjc cum corpore : An cum toto corpore conjungatur, an cum 
cerebro folo, an vero in folum conarium, tanquam in parvulum aliquod 
ergaftulum, compingatur. Id enim fedem fensus communem, anim^eque 
ttxfcinjAji', a te monitus agnofco. Dubito tamen annon per univerfum 
corpus anima pervadat. Deinde qurero ex te, cum anima nullas habeac 
nee ramofas nee hamatas particulas, quomodo tarn ar<5te unitur cum cor- 
pore. Scifcitorque fubinde, annon aliquid exerit fe in natnra, cujus nulla 
ratio Mechanica reddi poteft. Illud oLvn^^vm^ cujus in nobis confcii fumus, 
quo oritur modo < Quxque ratio fit imperii anima? noftrx in fpiritus ani- 
males, qua poteft eos amandare in quamlibet corporis partem c* Quo- 
modo fagarum fpiritus, quos vocant familiares, materiam tam apte fibi 
adapiant atque conftringunt, ut vifibiles & palpabiles fe exhibeant exe- 
crandisvetuhs-f Hoc autem fieri non folCim vetulx, fed juvenes fagje, 
nulla vi coadae, fponte mihi faftae funt non paucae. Porro, annon & ipfl 
hoc ipfum aliquo modo in animabus noftris experimur, dum pro arbitrio 
noftro fpiritus noftros animales ciere & fiftere, exerere & revbeare poftii- 
mus i Quajro igitur, numquid dedeceret hominem Philofophum in rerun! 
«niverfitate fubftantiam aliquara agnofcere incorpoream , qujc tamert 

B b DofiiE 



2q Epifiola Secunda H.Mori rfJ R. Cartefium. 



poflit aut omnes, aut faltem plurimas, affedtiones corporeas, non fecus ac 
ipfa corpora in fe mutuo, in corpus aliquod imprimere, quales funt 
motus,figura,lituspartium? &c, Imo vero, cum fermeconftetdemotu; 
fine mora (uperaddere etiam qux motus confequentia funt, uc dividcre, 
conjungere, diflipare, vincire , figurare particulas, figuratas difponere, 
difpofitas rotate, vel quovis modo movere, rotatas continere, & id genus 
alia J unde lumen, colores, & reliqua fensds objefta prodire necefTeeft, 
juxta eximiam tuam Philofophiam. 

Praeterea, cum nihil nee corporeum neque incorporeum poteft agere 
in aliud nifi per applicationem fu^e eflentiae, necefle infuper ducere, ut, 
five Angelui fit, five Djemon, fiveanima, fiveDeus,, qui agat priedidis 
modisinraateriam, effencia cujuslibet inequitet quafi illis materia par- 
tibus in quas agit, autaliquibus aliisqu^e in has ipfasagant per motus 
tranfmiflionem, imo ut integrx aliquando adfit materice quam gubernac 
& modificat •, utconftat in Geniis, five bonis fivemalignis, qui fe hu- 
manis oculis patefecerunt : Aliter enim qui poterant conftringere ma- 
teriam, & in hac vel ilia figura continere < 

Poftrem6,Ciim tam ftupendam virtutem habeat fubftantia incoiporea, 
ut per nudam fui applicationem, fine funiculis aut uncis, fine fundis auc 
cuneis, materiam conftnngat, explicet, dividat, projiciat, & fimul reti- 
neat , annon verifimile videatur ut in fcipfam fe poflit coUigere , cum 
nulla obftet impenetrabilitas, «Sc diffundere fe denuo, & fimilia •! 

HiEcabs te peto,Vir dodiflime, quantum per otium licebit, ut digne- 
ris exponere, utpote quern fcio tam intima quam extima Nature myfte- 
ria rimatum e{re,commodeque interpretari pofTe. 

Septimo , de globulis iethereis qua»ro , Si Deus mundum ab ceterno 
condidiffet, annon multis abhinc annis comminuti & confrafti fuiflent 
ifti globuli in partes indefinite fubtiles, mutuis collifionibus velattricio- 
nibus, primique Element! faciem jam olim induifl'ent , ita utuniverfus 
mundus in unam immenfam flammam multa ante fecula abiifTet •: 

0(ftav6, de particulis tuis aqueis, longis, teretibus, & flexibilibus, 
Numquid habent poros ^ Id fane mihi non videtur probabile, ciim fine 
fimplicia corpora , particul«eque primJB ex nuUis aliis particulis compli- 
catae, fed fragmina ex integra primaque materia elifa, ac proinde pland 
homogenea. Hincdubito, qui potcrunt fledi finepenetrationedimen- 
fionum. Putemus enim aliquando ad annuli inftar incurvari 5 Superfi- 
cies concava minor erit convexa, &c. Rem probe tenes. Non eft quod 
hie immorer. 

Nectamen fi poros habere contenderes, quodnunquam opinor facies, 
difficultatem toilet, Quippe quod qu^ftio tunc inftituetur de pororum 
labrisvel latenbus: Neceflario enim aliquid flei^ctur quod non habet 
poros. 

Atque ha;c difficultas pertinet non foliim adoblongas tuas particulas, 
fed etiam ad ramofas illas, aliafque ferme omnes, quas flcdi necefle eft, 
& tamen non difrumpi. 

Nono, & ultimo, Utrum materia, five jeternam fingamus five hcfter- 
nodiecreatam, fibiliberepermifla, nullumque aliunde impulfum fufci- 
piens, moveretur, an quiefceret. Deinde, an quies fit modus corporis 

privativuSy 



<^eJponfum R. Carcefii ad Epiftolam Secundam H. Mori. g i 



privativus, an vero pofitivus. Et five pofitivum malles five privativum, 
unde cotiftet utrumlibet. An denique uUa res afFetftionem ullam habere 
polTit naturaliter & a fe, qua penitus poteft deftitui, vel quam aliunde 
poteft adfcifcere. 

Hadenus fere circa generalia prsclarje tua? Phyfices fundamenta lufi, 
dicam, an potius laboravi i progrefTurus pofthac ad fpecialiora, fi facilitas 
tua atque comitas eo me invitaverit, aut faltem permiferic. Et sequiori 
fane animo feres, cum hie de primis agatur principiis, fi fuperftitiose 
omnia examinavi , viamque quafi palpando, fingulaque curiofius con- 
tredtando, lente me promovi & teftudineo gradu. Video enim ingenium 
humanum ita comparatum efTe, ut facilius longe quid confequens fie 
difpiciat, quam quid in natura primo verum -, noftramque omnium con- 
ditionem non multum abludere ab ilia Archimedis, S-os -ra-S ^^ kj ■mvrim) ^ 
'yUL, Ubi primum figamus pedem invenire multo magis fatagimus, quam 
ubi invenimus ulterius progredi. 

Quod ad mirificas illas ftruduras attinet quas ex illis principiis gene- 
ralibus erexifti, quamvis prima fronte adeo fublimes & ab afpedu noftro 
remote vidercntur, ut omnia apparerent nubibus tenebrifque obvoluta, 
dies tamen difficultates comminuit, paulatimque evanuerunt iftceobfcu- 
ritates, adeo ut perpauc^, pr^B quod tum fadum eft, in confpeftum jam 
veniant. 

Hoc autem necefle duxi ut profiterer, ne jeternum a me expedles tibi 
crcatum iri negotium, fed lubentii^s mihi refcribas, parique humanitate 
hafce fcifcitationes meas accipias qua primasquas mifi objediones. Quod 
fi feceris (clariffime Cartefi) fupra quam dici poteft tibi obftridtum dabis 

CantabrigU^ e chrilii Collegio, Httmanitatis ttin ac Sapientite 

3 . Nonarum Martii, 1 649. admiratorem religioftjiimum 

Hen. MoRUMj 



Gdr'if^imo DoHifiimoqueViro , 

HENRICO MORO, 

RENATUS DES-CARTES. 

VIR clariflime, gratiffimas tuas literas 3. Non. Mart, datas eo tem- 
pore accipio quo tarn multis aliis occupationibus diftrahor, ut co- 
gar vel hac ipsa hora feftinantiflime refcribere, vel refponfum in 
multas hebdomadas differre. Sedvincetea pars quse feftinationem per- 
fuadet 5 malo enim minus pcritus quam minus officiofuS videri. 

Ad Inftantias primas. 

Proprietates alias altis ej[e priores^ &c. Senfibilitas nihil mihi videtur 
effe in re fenfibili, nifi denominatio extrinfeca. Nee etiam rei eft ad- 

B b 3 xquata ; 



82 (^(eJponfmiK.CsintCuadEpiJlolamSecunclamH.Mon. 



xquata : nam fi referatur ad fenfus noftros , non convenit tenuifllmls 
materite particulis: fi ad alios imaginarios, quales vis a Deipoflefabiicari, 
forfanetiam Angelis & Animabus conveniet • non enim tacilius intelligo 
neivos fenforios adeo fubtiles, ut a quam minutiffimis materia? particulis 
moveri poflint, quam aliquam facultatem cujus ope mens noltra polfic 
alias mentes immediate fentire five percipere. Quamvis antem in exten- 
fione habitadinera partium ad invicem facile comprehendamus, videor 
tamen extenfionem optime percipere, quamvis de habitudine partium ad 
invicem plane non cogitem : Quod debes etiam potiori jure quam ego ad- 
mittere, quia extenfionem itaconcipis.ut Deo conveniat, & tamen in eo 
nullas partes admittis. 

Nondum demon fir atum Tangibilitatem cut Impenetrahilitatem propria^ 
e^e fubfiantix extenf^ affe5tiones. Si concipis extenfionem per habitudi- 
nem partium ad invicem, non videris negare poflequin unaqusque ejus 
pars alias vicinastangat ha^cque tangibilitas eft vera proprietas, & rei m- 
irinfeca, non autem ea qux a fenfu tadus dcnominatur. 

Non poteft etiam inielligi unam partem reiextenfas aliam fibi cequalem 
penetrai e, quin hoc ipfo intelligatur mediam partem ejus extenfionis toUi 
vel annihilari 5 quod autem annihilatur aliud non penetrat : sicque meo 
judicio demonfttatur impenetrabilitatcm adeffeniiam extenfionis, non 
autem uUius alteriusrei, pertinere. 

Affero aliam effe extenfionem dqtie vtram. Tandem igitur de re conve- 
nimuSj fupereftquieftiode nomine, anh«c pofterior extenfio o^que vera 
fitdicenda. Quantum autem ad me, nullam intelligo nee in Deo nee ia 
Angelis vel mente noftra extenfionem fubftantiK, fed potenti^e duntaxac ; 
ita fcilicet ut poflit Angelus potentiam fuam exerere nunc in majorem, 
nunc in minorem fubftantlze corporese partem : nam fi nullum eflet cor- 
pus, nullum etiam fpatium intelligerem cui Angelus vel Deus effetcoex- 
tenfus. Quod autem quis extenfionem, qu(E folius potentix eft, tribuat 
fubftantia?, ejusprxjudiciiefleputo, quo omnem fubftantiam, & ipfum 
Dcum, fupponit imaginabilem. 

Ad fecundas Inftantias. 

UnA vacui Jpatii partes ahforheant alter as, &c. Hie repeto, fi abibr- 
beantur, ergo media pars fpatii tollitur & efTe definit •, quod autem efle 
definit aliud non penetrat •, ergo impenetrabilitas in omni fpatio eft ad- 
mittenda. 

Intermundium illudfuam haheret durationem^ 8cc. Puto implicare con- 
tradidtionem, ut concipiamus aliquam durationem intercedere inter de- 
ftrudionem prioris mundi & novi creationem. Nam fi durationem iftara 
ad fucceffionem cogitationum divinarum vel quid fimile referamus, eric 
error intelledus, non vera ullius rei perceptio. Ad fequentia jam re- 
fpondi, notando extenfionem qua? rebus incorporeis tribuitur efle poten- 
tiae duntaxat, non fubftantise •, qua; potentiacum fit tantum modus in re 
ad quam applicatur, fublato extenfo cui coe xiftat, non poteft intel) igi effe 
extenfa. 

Ad 



^Jponfnm R. Cartelli ad Epijloldm Secundum H. Mori. 85 

Ad penultimas Inftantias. 

Beiim pofiti've infinitum, id efl, ubique exiftentem, &c. Hoc ubique 
non admitto. Yideris enim hie infinitatem Dei in eo ponere, quod ubi- - 
que exiftat : cui opinioni non aflentior •, fed puto Deum ratione fu.^ po- 
tenria: ubique e/Te, ratione autera fu:e efTentix nuUam plane habere rela- 
tionem ad locum. Cum autem in Deo potentia & efTentia non diftinguan- 
tur, (atius clfe puco in talibus de mente noftra vel Angelis_, tanquam per- 
ceptioni noftra: magis adc^quatis, quamdeDeo, ratiocinari. Sequences 
difficultates ex eo prcejudicio mihi videntur omnes ortse, quod nimis 
afi'ueverimus quaflibet fubftantias, ctiam eas quas corpora effe negamus, 
tanquam extenfas imaginari, & de entibus rationis intemperanter Philo- 
fophari, entis five ret proprietates non enti tribuendo. Sed rede raemi- 
niffe oportec, non entis nulla eiTe pofTe vera attributa, nee de eo pofle uUo 
modo intelligi partem & totum , fubje^um , adjun^um, &c. Ideoque 
optimecondudiscumpropriisumbris mentemludere, cum entia Logica 
confiderat. 

Certusfinitufque (ladiorum numerics fitffecerit^ &c. Scd repugnat meo 
conceptui ut mundo aliquem teraainum tribuam, nee aliam habeo mcn- 
furam eorura quce affirmare debeo vel negare quam propriam perceptio- 
nem. Dico idcirco mundum effe indeterminatum vel indefinitom, quia 
nuUos in eo terrainos agnofco^ fed non aufim vocare infinitum, quia 
percipio DeumefTemurtdo majorem, non ratione extenfionis, quamjUC 
fepe dixi, nullam propriam in Deo intelligo, fed ratione perfedionis. 

Ad ultimas Inflantias. 

Hocfipr£fliteru, 8cc. Noncertus fum mex Philofophije continuatio- 
nem unquam in lucem proditurnm , quiapendetd multis experimentis, 
quorum faciendorum nefcio an copiam fim unquam habiturus ^ fed fpero 
me hac a?ftate brevem traftatum de Affedlibus editurum,ex quo appare- 
bit quo padto in nobis ipfis omnes motus membrorum , qui afFedlus no- 
ftros eomitantur, nonabanima, fed a fola corporis machinatione peragi 
exiftimem. Quod autem Canes annuant caudis. Sec. Sunt tantum motus 
qui eomitantur afFedus , eofque accurate diftinguendos puto a loquela, 
qure fola cogitationem in corpore latentem"'deraonftrat. Nee infantes 
ulli, &c. Difpar eft ratio infantum & brutorum : Nee judicarem infantes 
efTementepr^ditos, nifi videremeos effe ejufdem nature cumadultis: 
bruta autem eoufque nunquam adolefeunt, ut aliqua in iis cogitationis 
nota ccrta deprehendatur. 

Ad Quaeftiones. 

Adfrimam. Repugnat conceptui meo, five, qaod idem eft, puto im- 
plieare eontradidlionem, utmundus fit finitus vel terminatus, quia' non 
poffum non eoncipere fpatium ultra quoflibet pr^fuppofitos mundi fi- 
nes 5 tale autem fpatium apud me eft verum corpus : nee moror qu6d ab 

B b 3 aliis 



84 (l(c(jwnji{m R. Cartefii ad Epijiolam Sccundam H. Mori. 

allis imaginariurti vocetur, & ideo mundiis finitus exiftimetur -, novi enim 
ex quibus prKJudiciis error ifte profedus fir. 

Ad [ecundam. Tmaginan Jo gladium trajici ultra mundi fines, oftendis 
teetiam nonconcipere munduip finitum, omntin enim locum ad quern 
gladius pertingitreveraconcipisut mundi partem, quamvis Uludquod 
concipis vacuum voces. 

Adtertiam. Non melius poffum explicarevim reciprocam in mutua 
duorumcorporum abinvicem feparationc, quam ii tibi ponam oboculos 
nivi^iolum aliquod hjerens in luco juxta fluminis ripam , & duos homi- 
nes, quorum unus ftans in ripa navigiolum manibus peliat, ut illud a terra 
removeat, eodemque prorfus modo alius ftans in navigio ripam manibus 
peliat, ut illud idem a terrare moveat. Si enim horum homintim vires 
lint zcquales, conatusejus qui terra: infiftir, terra;que idcirco conjunclus 
eft, non minus confcrt ad mocumnavigii quam conatus alteriusqui cum 
navigio transfertur. Unde patet adionem qua navigium a terra recedit 
non minorem efla in ipHi terra quam in navigio. Nee eft difficultas de eo 
qui a te fedente recefTit ; cum enim de tranilatione hie loquor, intelligo 
tantum earn qux fit per feparationem duorum corporum fe immediate 
tangentium. 

Adquartam. Motus Luna: determinat materiam cceleftem, & ex con- 
fequenti etiam terram in ea contentam, utverfusunam partem potius 
quam verfus aliam, nempe in figura ibi pofita, ut ab A vcrfus B, potiiis 
quam verfus D, fledatur • nonautem dat ei celeritatem raotus : &quia 
htec celeritas pendec a materia coelefti , qua? prseter propter eadem eft 
jUxta Terram ac juxta Lunam, deberet Terra duple celenus convolvi 
quam convolvitur, ut circiter fexagies circulum fuum abfolveret eo tem- 
pore quo Luna femel percurric fuum fexagies majorem , nifi obftarec 
magnitudo,utinArtic.i5i.p. 3. didumeft. 

Adquintam. Nullum fuppono efle lentorem nullamque tenacitatem 
in minimis materia: particulis, nifi quemadmodum in fenfibilibus & 
magnis, qu£E nempe ex motu & quiete partium dependet. Sed notandum 
eft , ipfas particulas ftriatas formari ex materia fubtiliffima, & divifa in 
minutias innumerabiles vel numero indefinitas, quae ad ipfas com ponen- 
das fimul junguntur, adeo ut plures diverfas minutias in unaquaque par- 
ticala ftriata coftcipiam quam vulgus hominum in aliis corporibus vaUe 
magnis. 

Ad [extant, Conatus fum explicare maximam partem eorum qiw: hic 
petis in tradatu de affedibus. Addo tantum, nihil mihi hadenos occur- 
rifte circa naturam rerum materialium cujus rationem mechanicam non 
facillinie poflim excogitate. Atque ut non dedecct hominem Philofo- 
phum putare Deum pofte corpus movere , quamvis non putet Deum 
efle cor poreum-, ita etiam eum non dedecet aliquid fimile de aliis fub- 
ftantiis incorporeis judicare. Et quamvis exiftimem nullum agendimo- 
dum Deo& creaturis univoce convenirej fateor tamen me nuUam in 
mente mea ideam reperire quae reprxfeetet modum quo Deus vel Ange- 
kis materiam poteft movere, diverfam ab ea qua: mihi exhibet modum 
quo egp per meam cogitationem corpus meum movere me pofle mihi 
confcius fum. 

Nee 



EpifiokTertia H. Moii ad R. Caitefium, g^ 



Nee vero mens mea poteft fe modo extendere, modo colligerej in or- 
dine ad locum, ratione fubftanti^ fuse, fed tantum ratione potential qunm 
poteft ad majora vel minora corpora applicare. 

'^(i fepimam. Si mundus ab «terno fuiflet, proculdubio hsc Terra 
non manfiflct ab xterno, fed ali.T alibi produdtx fuiffent, nee omnis ma- 
teria abiiflec in primum Elementum: ut enim qua?dam ejus partes uno 
in loco comminuuntur, ita alice in alio loco fimul coalefcunt 5 nee plus 
eft motiis five agitationis in tota rerum llni^ erfitate uno tempore quam 
alio. 

Ad o^avam. Particulas aquje, aliafque omnes quae funt in terra, po- 
res habere fequicur evidentcr ex modo quo terrx produdionem defcripfi, 
nempe a particulis materia? primi elementi fimul coalefcentibus : cijm 
enim hoc primum Elementum nullis conftet particulis nifi indefinite divi- 
fis, hinc fequitur concipiendos efle poros ufque ad ultimam poflibilem 
divifionem in omnibus corporibus ex eo conflatis. 

Admmm, Ex ii« qua? paulo ante dixi de duobus hominibus, quorum 
unus movetar una cum navigio, alius in ripa flat immotus, fatis oftendi 
me putare nihil efTe in unius motu magis pofitivum quam in alterius 
quiete. 

Quid fibi velint hxc tua ultima verba, An ulla res affe£{ionem habere 
foteft naturaliter (jr afe, qua, pemtui fotejl defiituiy vel quam aliunde fotejl 
adfcifcere^ non fatis percipio. 

Cxterumvelimutprocertoexiftimes mihi Temper fore gratiffimum 
ea accipere qux de fcriptis meis vel quasres vel objieics, & pro viribus 
refponfurum efte 

Eimunda, 17. Kalendis Tibi addi^ifimum 

■ Matt, 1649. 

Renatum Des-Cartes. 



Illuftnl^imo rviro, Trincipique Thilofopho, 

RENATO DES-CARTES, 

HENRICUS MORUS. 

VIX me abftinebam ( Vir Clariffime ) quin ab acceptis tuis Uteris 
continue ad te refcriberem : quamvis profedo id a me fadum 
fuiftct incivilius ; quippequod fatis ex iifdemintelligerem te per 
feptimanas bene multas negotiis fore diftridiflimum. Quin & mihi ipfi 
tunc teraporis a patris obicu acciderunt multa qu*B mc alio avocarunr, 
impediveruntque adeo ut quod volulflem maxime prjeftare, haud commo- 
de potuiflem. Jam vero ad te tuaque reverfus, fatifque nadus otii, re- 
fcribo, gratiafque ago maximas, quod qu^^rendi de tuis fcriptis ^uod 
lubet objiciendique plenum mihi jus tam libere benigneque concefferis. 

Caeterum, ne abuti videar hac fumma humanitate tua ad prolixiores 
altercaciones ( nam hadeaus oo in loco Philofophise verfati fumus qui 

B b 4 A#3^ 



85 Epijiola Tenia H. Mori ad R. Cartefium. 



^Q'ypi^X''^'^ lubncifque fubtilitatibus opportunior extitit,in confiniis 
utique Phyfices, Mecaphyficie & Logicse) ad ea propero qua? certum 
magis firmumque judicium capiunt. 

Obiter tantiim notabo, atque primo ad Refponfionem ad Inftamias 
primas-. Quantum ad Angelos animdfque fepaiatas, fi immediate fuas 
invicem deprehendanc eflentias-, idnon did pojje ferffum propric, fi ipfos 
firigiU penituf iricorporeos. Me vcro lubentem cum Platonicis, antiquis 
Pacribus, Magifque ferme omnibus,' ^ animas & genios omnes, tarn 
bonos quam malos, plane coiporeos agnofcere, ac proinde fenfum habere 
proprie didum ( i. e. ) mediante corpore, quo induuntur, exortum. Ec 
profedo cimi nihil non magnum de cuo ingenio mihi pollicear, perquam 
gratillimum efl'et fi conjeftiiras tuas, quas credo pro ea qua polles fagaci- 
tateacacumine foreingeniofiifimas, mecum breviter comraunices (uper 
hac re. N«m quod quidam magnifice fe efferunt in non admittendo fub- 
llantiajullas quas vocant feparatas, uc dsemonas, Angelos, animafque 
poll mortem fuperftites, & maximopere hie iibi applaudiint, quafi re bene 
gefla, &: tanquam eo ipfo longc fapientiores evafifl'ent ceteris mortali- 
bus, id ego non hu jus ccftimo. Nam quod fcepius obfervavi, hi funt, ut 
pUirimumjautTaurinifanguinis homines, perditcque melancholic!, auc 
imraane quantum fenfibus & voluptatibusdediti, Athei denique, faltem 
fi permitterec religio, qua fold fupcrftitiose freti DeumefTeagnofcunt. 
Meveronon pudet palam profiteri, me velfemoto omni Religionis im- 
perio, mea fponte agnolcere genios eile atque Deum ; nee ullum alium 
tamen me pofle admittere, nili qualem optimus quifque ac fapientiffimus 
exoptaretjfi deeflet, exiftere. Unde Temper fiifpicatus fum, profligatifli- 
mx ifnprobitatis fumma^que ftupiditatis triumphum efie Atheifinum ; 
Atheorumque gloriationem perinde elfe ac fi ftultilfimus populus de 
fapientiffimibenigniflimique Principis ca?de ovarenc inter fe & gratiila- 
rentur. Sed nefcio quo impetu hue excurfum eft. Redeo. 

Secundo , Quod ad demonftrationem illam tuam attiner, qua concludis 
omnem fubftantiam extenfam efTe tangibilem & impenetrabilem 5 videor 
mihi hcec pofle regerere : in aliqua fcilieet fubftantia extenfa partes extra 
pirtesefle pofle, fine ulIaa'vTJTLi'Tntt, feu mutua refiftentia^ atque hinc 
perit proprie dida Tangibilitas. Deinde, extenfionem fimul cum fub- 
ftantia in reliquam replicari extenfionem & fubftantiam , nee deperdi 
magis quam illam fubftanti^e partem quae retrahitur in alteram -, atque 
hinc cadit ilia Impenetrabilitas : c[wx profiteer me clare & diftinde animo 
coneipere.Quod autem aliquodreale claiidi pofit{(\nt\x\h fui diminutione) 
minor ihm majorihiifque terminis^ con flat in motu^ ex tuis ipfius principirs. 
Nam idem numero motus nunc majus nunc minus fubjedum oceupat, 
juxta tuam etiam fententiam. Ego vero pari facilitate & perfpicuicate 
concipio dari pofle fubftantiam qux fineuUa fui imminutione dilatari & 
contrahi poflit, five per fe id fiat, five aliunde. 

Poftremo igitur 5 Et demiror equidem quod nc in intelledum tuum 
cade;re poflit, quod aiit mens humana aut Angelus hoc ferme modo fine 
extenfi, quafi implicaret contradidionem. Cum ego potius putarem im- 
plicare contradidionem quod potentia mentis fit exteofa, cum mens 
ipfa non fit extenfa ullo modo. Cum enim potentia mentis fit modus 

njentis 



EpiJloU Tenia H. Mori ad R. Carteiium. §7 



mentis intrinfecus, non eft extra mentem ipfam, ut patet, Et confimilis 
ratio eft de Deo : unde me confimilis feric admiratio, quod in Refpon- 
fione vid penultimas Inftantias concedis enm ubique ejfe ratione potemia^ 
mn ratione ejjenti^ ; quafi potentia Divina, quce Dei modus eft, extra 
Deumeftet lita, cum modus realis quilibet intime Temper infit reicujus 
eft modus : Unde necefle eft Deumj^effe ubique, fi potentia ejus ubi- 
que fit. 

Neque fufpicari poftum per potentiam Dei intelligi te velle efFedum 
in materiam tranfmiflum. Qyod ii hoc intelligas, non video tamen quiti 
eodem res recidat. Nam hie effe<ikis non tranfmittitur nifi per poten- 
tiam Divinam, qu^e attingit materiam fufcipientem, hoc eft, modo ahquo 
reali unitur cum ea, ac proinde extenditur ^ nee tamen interea feparatuf 
abipfa Divina Efteniia. Videturenim, ut dixi, confpicua contradidio. 
Sed hifce ftatui non immorandum. 

Ad Quseftiones tranfvolo, poftquammonuerim,quam contriftat ani- 
mum continuationis tuse Philofophise defperatio : Sed a?que refocillat 
tamen certa fpes Tradatusillius defideratiffimi quern ha:c a.'ftas partu- 
rit ; cito & fehciter in lucem prodeat exopto. 

Ad RelponC ad Quxftiones. 

Ad primam & fecundam refpondes fane conftanter & conveni enter 
tuis principiis, quod a quolibet, nifi fententia vicerit melior, & expedo, 
& laudo. 

Ad tertiam ; Ex navigiolo illo tuo has mihi comparavi merces. i. In 
motueflemutuum eorum quje moveridicuntur renixum. 2. Qukttm 
ejje aBionem, nemfe renixum quendam^ five refiftentiam. 3. Mcueri 
duo corpora^ e([e immediate feparari. 4. Immediatam illam feparationem 
efle motum ilium, five tranflationem, pr<Ecise fijmptura. 

Cum vero duo corpora fe expedjunt a fe invicem, nifi vim in utroque 
expeditricem & avulforiam adjeceris notioni tranflationis, feumocus, 
mofus hie erit extrinfecm tanthm rejpeCim ^ aut aliquid fortafje levi^. 
Separari enim vel fignificat, fuperficies corporum qu^E fe modo mutuo 
tangebant diftare a fe invicem , ( diftantia autem corporum extrinfecus 
tantiam eft refpedus ;) vel fignificat non tangere qu^ modo tangebant, 
qu«B privatio duntaxat eft, vel negatio. Certe de fententia tua hac in re 
non fatis clare mihi conftat. 

Ego vero, fi mihi ipfi permittercr,judicarem motutn efte vim illam vel 
adlionem qua fe a fe invicem mutuo expediunt corpora qux dicis moveri ; 
immediatam autem illam feparationem eorundem effe effedum didorum 
motuum, quamvis fit vel nudus duntaxat refpedus, vel privatio. Sed 
aliter tibi vifum eft Philofophari in explicatione definitionis Motus, 
Artie. 25. Part. 2. ubi equidem mentem tuam non plene capio. 

AdreliquasQujeftionesomnesquas propofui refpondifti perfpicue& 
appofite. Sed ad pleniorem intelligentiam eorum quae ad fextam accu- 
mulavi, expedo dum prodeat exoptatiflfimus tuus libellus de AfFe- 
j^ibus. 

C^terum, quantum ad verba ilia mea ultima, Jnnli4res,8cc. partu- 

ribat 



g g EpiftoU Tertia H. Mori ad R. Cartefium. 



ribat profedo mihi mens evanidam aliquam fubtilitatem,qu:E jam efFugiCj 
nee mea intereft revocarc 

Hoc tantum quceram denuo, Utritm materia Jihi likre permiff a ^i.e, 
nullum aliunde impulfumfufcipiem, moveretur, an quiefceret. Si move- 
tur a fe naturalitcr, cum materia fit homogenea, & ea propter motus 
ubique efl'et jequalis , feqoitur <^6d tota materia fimulac fuerit , dif- 
jiceretur in partes tarn infinite exiles, ut nihil ullo modo ulterius abradi 
poffct ab ulla particula. Quicquid enim abradendum imaginaris, jam 
disjedum eft ac diflblutum, ob intimam vim motus per univerfam ma- 
ter iam pervadentis,vel, fi malles, infiti. Ncc partium alice aliis magis 
mutuo adh^Erefcent, aliove curfum fledtent quam aii^e, cum fint omnes 
prorfus confimiles )uxta quamlibet rationem imaginabilem. Nalla enim 
ligurae afperitas vel angulofitas fingi poteft, quse non jaracontufa fit ad 
ultimum quod motus poterit prceftare •, nee ulla motus inaqualitasin 
uUis particulis ponendaeft, cum materia fupponatur perfedte homoge- 
nea. Si naturaliter igitur moveretur materia, nee Sol, nee Coelum, nee 
Terra eflet, nee vortices ulli, nee heterogeneum quicquam, five fenfibile 
five imaginabile, in rerum natura. Ideoque pcriret tuum eondendi coe- 
ios terrafque, cjeteraque Icnfibilia, mirificum artificium. 

Quod ii materiam qaiefcere dieis ex fe nifi aliunde movetur, quodque 
h.Tc quies fit pofitivam quid, vim inde materia ceternum pateretur, & 
affedio naturalis deftiueretur inperpetuum, ut eontrariadominaretur : 
quod videtur duriufculum. Nee tamen tutius forfan eflet quietem fta- 
tuere motus privationem, five negationem 5 caderet enim omnis re- 
fiftendi adio in materia quiereente,quam tamen agnofeis : Qyamvis & id 
ipfum intelledui meo nonnihil negotii faceflat. Dum enim quietem adio- 
nem ftatuis materice, motum etiam eandem efl'e ftatuas neccfle eft •, fiqui- 
dem materia non agit nifi movendo, aut faliem conando motum. Male 
profedo me habent ifti fcrupuli, quos quam primum cximere mihi po- 
teris, obfecro ut eximas. 

Quinetiam adeo fuperftitiose hsec prima principia perfito, ut nova 
jam mihi ingeratur dilficultas de natura motus. Curnjcilicet motm cor- 
poris modus fit, ut figura, fitus partium, &c. qui fieri poffet , ut tranfeat ab 
una corpore in aliud, magis quam alii modi corperd ? Ht univerfim iraa- 
ginatio mea non capit, qui poflit fieri ut quicquam quod extra ftibjedum 
cfle non poteft ( eu jufmodi funt modi omnes ) in aliud migret fiibjeftum, 
Deinde quseram, cum unum corpus in aliud minus, fed quiefeens, impin- 
gir, fecumque defert, annon quies quiefcentis corporis fimiliter tranfmi- 
grat in deferens, sque ac motus moventis in quiefeens ?" Videtur enimi 
quies res adeo otiofa ac pigra, ut earn taedeiet itineris. Cum tamen seque 
realis fit ae motus, ratio coget earn tranfire. Poftremo, obftupefco pla- 
n^, dum confidero quod tarn levicula ac vilis res ac motus, folubilis etiara 
a fubjeiflo & tranfmigrabilis, adeoque debilis ac evanida; naturse ut peri- 
ret protinus nifi fuftentaretur afubjedo, tam potenter tamen contor- 
queret fiibjedum, & hde vel iliac tam fortiter impellerer. Equidem pro- 
nior fum in hanc fententiam, quod nuUus prorfum fit motuum tranfitus, 
fed quod ex impulfu unius corporis aliud corpus in motum quafi exper- 
gifcatur, ut anima in.cogitationem exhaevel ilia oceafione-, quodque 

corpus 



Epijiola Term H, Mori ad R. Cartcfium. g p 



corpus non tain fufcipiat motum, quam fe in motum exerat a corpore 
alio commonefadum ; &, quod pauloantedixi, eodemmodofe habere 
motum ad corpus ac cogitatio fe habet ad mentem, nimirum neutrum re- 
cipi, fed oriri utrofque ex fubjedo in quo invcniuntur 5 atque omne hoc 
quod corpus dicitur, flufid} (jrteTml^rtte e(fe vivum ^ tttfote quod ttlti- 
mam infmAmque Divine c(fentiit , qu^ perfedtilTimam vitam autumo, 
ftmhram ej[e fiatuo acidolum , veruntamen fenfu ac animadverfionc de- 
ftitutam. 

Cxteriim tranfitus ille tuus motuum a fubjedto in fubjedum, idque a 
majori in minus, & viciflim , ut fupra monui , optime reprsefentat natu- 
ram mcoium Spirituum extenforum, qui contrahere fe pofi'unt, & rarfus 
expandere 5 penetrare facillime materiam, & non implere 5 agitare quovis 
modo ac movere, & tamen fine machinis ullis & uncorum nexu. Veriira 
diutitas in hoc loco h^efi quam putaram : fed ad inftitutum propero, hoc 
eft, ad novas Qua^ftiones proponendas, fuper fingulisillis Articulis Prin- 
cipiorum tux Philofophiie, quorum vim nondum fatis intelligo. 

Ad Partis primae Artie. 8. 

Perfiicue videmm^ 8cc. Nee perfpicuc vidcmus extenfionem , figu- 
ram , & motum localem, ad naturamnoftram pertinere, necvidemus 
perfpicuenonpertinere. Utinam hie brevitcr demonftres, nullum cor- 
pus pofle cogitare. 

Ad Artie. ^7. 

Annon major perfedio eft id folum velle pofTe hominem quod fibi 
optimum efTet, quam pofTe etiam contrarium •, cum melius fit femper 
felicc efle quam vcl fummis aliquando efferri laudibus, vel etiam femper i 

Ad Artie. 54. 

Hie rurfus repeto, quod oportcbat demonftrare, nihil extenfam cogi- 
tare, aut, quod videbitur facilius, nullum corpus pofTe cogitare. Eft enim. 
dignom ingenio tao argumentum. 



Ad Artie. 60. 



•j-j / 



Quamvis mens pofTit contemplari feipfam ut rem cogitantem, exclusa 
omni corporea extenfione in hoc conceptu, non ramcn evincit quicquam 
aliud nifi quod mens poffit efTe corporea vel incorporea , non quod fit de 
fadlo incorporea. Iterum igitur rogandusesut demonftres, exaliquibus 
cperationibus mentis humanse qua; corporex natura: competere non pofn 
fuat, hanc mentem noftram effe incorpoream. 

Ad Partis fcenndae Artie. 25. 

Noft vim vel aBionem qtt£ transfert^ ut ojlejtdam ilium femper ejfe i^ 
mobili^ &c. Annon igitur vis ipfa atque a(5i:io motus eft in re mota < 

Ad 



oo Epijlok Tenia H. Mori ad R. Cartefium. 

' • ~~' '" ^ " ' ' ■" .— ■ I III, u^ 

Ad Artie. 26. 

Eftne igitar in quiefcentibus perpetua quccdam vis ftatoria, vel adio 
fiftendi fe, & corroborandi contra impetus omnes, quibus partes eorum 
divelli poflint & disjici , vel «l?um corpus alio abripi & transferri i 
Adeo ut Quies redtc definiri pomt. Vis quaedam vel adio interna cor- 
poris, qua corporis partes arde conftringuntur ad fe invicem & compri- 
muntur,ade6qaeadivifione veldimotione per iinpulium alieni corporis 
defenduntur < Hinc enim illud confurgeret, quod a meo intelleftu mini- 
mealienum cftjMateriamutique vitam cfle quandam obfcuram ( utpote 
qoam ultiraam Dei umbram exiftimo) nee in fola extenfione parrium con- 
fiftcre, fed in aliquali feraper adtione, hoc eft, vel in qaiete vel in motu, 
quorum utrumquc revera adionem elTe ipfe concedis. 

Ad Artie. 30. 

Hie articulus videtnrconiinere demonftrationem evidentiffimam, quod 
tranflatio five motus localis ( nifi excrinfecus fit corporum refpedus 
duntaxat ) non fit reciprocus uUo modo. 

Ad Artie. 36. 

Qusero, annon mens humana dum fpiritus accendit attentiias diutiuf- 
que cogitando , corpufque infuper ipfum calefacit, motum auget uni- 
vcrfic* 

Ad Artie. 55. 

Numquid igitur cubus perfedc durus perfcdeque planus motus fuper 
menfa, puta perfedc dura perfedcque plana, eo ipfo inftanti quo a motu 
fiftitur seque firmiter coalefcit cum menfa ac cubi vel menfa? partes cum 
feipfis-, an manet divifus a menfa fcmper, aut ad tcmpus faltem, poft quie- 
tem :" Nulla enim eft comprefTura cubi in menfam, cum hunc motum 
tanquam in vacuo faftum imaginemur fuper menfam extra mundi parietes, 
fi fieri poflet, fitam, ( ac proinde ubi nullus locus eft gravitati vel levitati ) 
motumquefifti ex ea parte ad quam tendit cubus. Videntur igitur ex 
lege naturae, ciim jam divifa fint cubus & menfa, & nulla actio realis 
detur qua conjungantur, manfura fcmper adu divifa. 

Ad Artie. 56;, & 57. 

Non video qui fit opus ut tarn amplos particularum gyros aclufus 
circa corpus B defcribas. Videtur enim fatis, fi putemus fingulas aqua: 
particulas fimili impetu moveri a materia fubtili, & a;'quales effe particu- 
larum magnitudines, Hinc enim, ciim B a quolibet latere breviflTimis 
gyrisvel femigyris (vel alia cjuacumque ratione) motus proximeadja- 
centium particularum contunHitur, neceflario quiefcet, nee in unam par- 
tem magis quaminaliam promovebitur. 

Ad 



EpijlolaTertia H. Mori ad K.CzneCmnX. pi 



Ad Artie. 57. linea 19. 

Nee irtcedent per lineas tarn re£{as^ 8cc. Quid i quod jam ad circu- 
larem magis accedunt, cum antea ovalem magis referebanc figuram ^ 
Non plene capio. ^ 

Ad Artie. 60. 

Sed ipfas quatenu-s ceUritts aguntur in quapbet alias partes ferri. Pof- 
funtne igkur celeritas motus &ejufdem determinatio divortium patif 
Perinde enim videtur ac fi fingamus viatorem currentem, curfum quidem 
dirigere Londinum verfus, fed celeritatem cursus nihilominus ferriCan- 
tabrigiam verfus , vel Oxonium. Subtilitas quam neutra Univeificas 
capiet, nifi forte intelligas per ferri^ mocum moliri, vel nici ut aliquorfum 
fiat motus. 

Ad Partis tertiacArticulum 16. 

Annon juxta Ptolemaicam hypothefin Veneris lumen , ad modum 
Luna:, nunc decrefceret, nunc crefceret, quamvis non eifdem menfaris & 



legibus :" 



Ad Artie. 3 5. 



Qui fit ut Planetae omnes in eodem non circumgyrentur Piano, vide- 
licet in Piano Ecliptics, maculxque adeo Solares ^ aut faltem in planis 
Eclipticae parallelis,ipsaque Luna 5 aut in iEquatore, aut in Piano ^Equa- 
tori parallelo, cum a nulla mterna vi dirigantur , fed externo tantiira 
ferantur impetu •: 

Ad Artie. 56, 57. 

Vellem etiam mihi fubindices rationem Apheliorum & Periheliorum 
Planetarum, & quam ob caufam locum fubinde mutent fingula : turn 
maximecumineodemfintvortice omnia, cUr non iifdem inlocis inve- 
niuntur Planetarum omnium Primariorum Aphelia & Perihelia C Pr^T- 
ceflio etiam .^quino(fliorum quomodo ex tuis oriatur principiis:' Hic 
enim to veras & naturales horum PhjEnomenwy caufas explicare poteris, 
cijm alii fidlitias tantum exponant Hypochefes. 

.,, ,, Ad Artie. 55. 

^£ in orbem agtintur. Sed quomodo primiim inceperunt tam imnlen- 
fa materise fpatia in gyros convolvi, vorticefque fieri f 

Ad Artie. 57. 

Ejm partem qH£ a fiinda impeditur^ Sec. Videtur perceptu difficilius,' 
quod lapis A impediatur a motu in D, cum nee de fado illuc unquam 
feratur, nee fi impcdimentum toUeretur illuc naturaliter pergeret ; per- 
geret enim omnino verfus C. 

G e Ad 



^z EpiftoU Tenia. H. Mori ad R. Cartefium. 

Ad Artie. 59. 

Novam vim motiis acquiri, & tamen conatum renovaii hie dicis: 
Nefcio qudm bene cohajrent. Nam fi nova vis acquiritur & fuperadditur, 
non eft renovatio motus, fed ajjgmentatio. Quod fi globulus A mo- 
vendo motum auget in eodera pundo baculi exiftens, ( nam vorticis glo- 
bulos hoc exemplura refpicit ) cur non Temper motus feipfum movcndo 
aceendit & auget :" Hoc autem modo jam pridcm omnia in flammara 
abiiflent. 

Ad Artie. 62. 

Hicquaero, cum conatns globulorum, in quo lux & lumen confiftit, 
fiat per integram vorticis amplitudinem, ita utbafis trianguli BFD multo 
major efle poffitquam DB, & ab utrifqueprodudce diametri DB, decies 
puta velcenties majoris h^x^ extremitatibus globuli obliquo conato in 
cufpidemaliquamadFjOcuiumcujuflibet intuentis, reprimantur, cur lux, 
puta SoliSj non major videtur quam qua; fit intra circulum DCB i 

Ad Artie. 72. 

Nonpenltushocartificium contorquendi materiam primielementiin 
fpirales five cochleares formas intelligoj prsefertim inlocisabaxepaolo 
rcmotioribus. Nifi hoc fiat, non tarn quod globuli torqueantur circa par- 
ticulas primi elementi, quam quod ipfiim primum elementum, ab ipfis 
fortafle globulis leviter in gyrationem determinatum, fe ipfiim inter trian- 
gularia ilia fpatia contorqueat, lineafque fpirales in fe defcribat. Oro te, 
ut hie mentem plenius explices. Sed & alia fubinde hie oritur dubitatio. 
Cum particul« ha? contortae conftent ex minutiflimis particulis & rapi- 
diflime agitatis, quomodo illce minutiffims particulae in ullam formara vel 
magnitudinem majorem coalefcant, praefertim cum in formandis hifce 
particulis flriatis diftortioilla fit motufque obllquitas. 

Ad Artie. 82. 

Tarn fufremi quam infimi , &c. Prodigii inftar mihi videtur rapidas 
hie globulorum fupremorum curfus, ( prasfertim fi cum mediorum com- 
paretur ) & qui eaufas quas in fubfequenti Articulo prefers longe exce- 
dat. Si quid ulteriiis adinveniie poflis, quo mollius hoc dogma redda- 
tur, gratum profefto effet audire. 

Ad Artie. 84. 

C»r cometarum cauda , &c. Primam quamque impatienter tibi ob- 
trude occafionem explicandi quodlibet : Rogo ut banc remetiarahoc 
in loco breviter expedias. 

Ad Artie. 108. 

Per partes 'vicinas Ecliptica ^H in calum abirc cegufitur. Qui fit ut 

non 



Epifiola Tenia H. Mori ad R. Cartefium. ^ j 



non omnes fere illuc abeant, potius qudm a polo ad polam migrando 
vorticem, quern vocas, componant i 

Ad Artie. 121. linea ultima. 
J variis caufis afidtte pteft mutarl , &C. A qaibus -f 

Ad Artie. 129. lin. 15. 

Non fritts apparere quamyScc. Cur circiirafluxas illius materia?, cum 
fit adeo tranfparens, impedit Cometam ne videatur •: Ciicumfluens enim 
materia Jovem Planetam non abdit ab oculis noftris. Et cur necefTe eft 
at non nifi obvolutus materia teViCti vorticis Coraeta inde egrediatur f 

Ad Artie. 1 3 o. linea 2 1 . 

Mintiitur quidem^ &c. Cur non deletur penitus , fi vortex A E I O 
fortius, vel Kque fortiter, urget vicinos vortice;-, qudm ille ab ipfis urge- 
tur < 

Ad Artie. 149. 

Brevi Accedet ad A , &c. Cur non ad F ufque pergit, impingitque in 
ipfam terram < 

^ia fie a reSia, linea minus defleiiet. Non folum conftat lineam 
N A continuatam cum AB, lineam magis redamconftituere quam ean- 
dem N A cum A D continuatam ; fed cum Luna a centro S recedat 
ad modum globulorum coeleftium, magis naturaliter videtur confurgere 
verfus B, quam verfus D defcendere. 

Ad Partis quartan Artie. 22. ' . 

Nee Terraproprio motu cieatnr^ Sec. Non video quid refert unde fit 
motus ille circularis, modo fit in Terra -, nee deprehendo quin illi celerri- 
mi gyri Telluris impofita omnia rejicerent verfus coelos, quamvis motus 
non eflet proprius, fed ab interna materia coeleftiprofe^aus, nifi agitatio 
circumjacentis a:theris , quam fupponis multo celeriorem , fatum illud 
prjeverteret. Nee videtur Terra habere rationem corporis quiefcentis, 
quoad conatum pariiura recedendi a centro ; (Videtur enim illud necefla- 
rium in omiii corpore circulariter moto : ) fed quod fimul circumvolvitur 
cum ambiente arthere, nee feparantur fuperficies, hac forfan ratione dica- 
tur Terra quiefcere. H:ec autem dico ut ex te intelligam, annon ratio 
quod pirtesTerrce non difliliant ad folam celeritaiem motus particuk- 
rum i£theris referenda fit. 

Ad Artie. 25. 

Propter [uaritm particalartim motum ineft levitoi. Quid igitur ejiifti- 
mas de frigido & candenti ferro < Utrum pr^eponderat < Prxterea, quo- 
mode moles aqua.' ievior fit ob motum partium, cum motus harum par- 

C c 2 . glum 



^^ Epijlola Tenia H. Mori ad R.Cartefium. 

tium tandem a globulis determinatur deorfum . Hinc enim videtur magis 
acceleravi defcenfus corporis, unde major a^ftimabitur gravitas, Atque 
hoc modo aqua auro prseponderabit. 

Ad Artie. 27. 

j^ifi forte diquA exterior cattfa, &c. Qujenam fint illx caufe, paucis 
obfccroiatinnuas. 

Ad Artie, i^g.lin. 12. 

Axiparallelos. Parallelifmi mentio hie me monet de difficultatibus 
quibuldam tere inextricabilibus. Primo, Cur tui vortices non fiant in 
moJum co'umiic'e, feu cylindri, potius quam ellipfis, cum quodlibet 
pundlum axis fit quafi centrum a quo materia coeleltis recedac, &, quan- 
tum video, cequali prorfus impetu. Deinde, Priir.um elementum ( ciim 
ubique ab axe opoi teat globulos aequali vi recedere) cur non a?qualiter 
per axem totum in cylindri formam produdum jacet, fed in fphiericam fi- 
guram congeftum ad medium fere axis relegaturc" Nam occurfus hujus 
dementi primi ab utroque polo vorticis nihil impedit quo minus totus axis 
produda flamma luceret. Ciim enim ubique cujuslibet axis cequalivi 
recedant globuli, faciliijs prasterlabentur (e invicem, redaquepergent ad 
oppofitos polos Materia? lubtiliHlmce irruentiafluenta, quam excavabunt 
vel diftundent fibi in aliqua axis parte fpatium majus quam pr:efens & 
a'quabilis vorticis circumvolutio lubens admitteret, vel fponte fua ofFer- 
ret. Tertio denique. Cum globuli coeleftes circa axem vorticis ferantur 
<a^A?t}jAw5 &; axi & fibi invicem, nee parallelifmum perdant dum locum 
aliquatenus inter feipfos mutant, impolfibile videtur ut ulla omnino fiac 
particularum ftriatarum intortio, nifi ipfx particulx flriatje in triangula- 
ribus iUis fp ;tiis circa propnos axes cii cumrotentur ; quod quam corn- 
mode fieri poflit non video, quemadmodum fuprd monui. 

Ad Artie. 187. 

Nulla fjwpiithix vel ant if at hia. miraatla^&LC. Utinam igitur hicexph'ces,' 
fi breviter h en poflit, qua ratione mechanica evenit ut in duahus chordis, 
etiam diverforum inftriimentorum, vel unifonis, vel ad illud intervallum 
Muficum quod ^Ig.'Tm.mjv dicitur attemperatis, fi una percuciatur, altera in 
altero inftiumentofubfiliat, ciim quce propiores & laxiores etiam fint, 
imo & in eodem inftrumento in quo chorda percufla tenfce, non omnino 
moveantur. Expeiimentum vulgare eft & notiflimum. Nulla vero fym- 
pachiamihi videtur magis rationes mechanicas fugere quam hie chorda- 
rum confenfus. 

Ad Artie. 1 88. 

Acfextam de homine effem^ &c. Perge,Divine Vir,in ifthoc opere ex- 
coltndo & perhciendo. Pro certiflimo enim habeo,aihil unquam Reipub. 
literarise aut gratius aut utilius in lucem proditurujn. Nee eft quod ex- 

perimcn- 



Epijiola Tenia H. Mori ad R. Cattefium. 95 



perimentorum defedliim hie cauferis. Nam quantum ad corpus no- 
ftrum,acccpi a dignis fideauthoribus, te, qua; ad humani corporis Ana- 
torcen fpedtant, accuratiffime univerfa explorafle. Quod autem ad ani- 
mam, cum talem ipfe nadus fis, qua? in maximc fublimes amplilTimafque 
operationes evigilavit, fpiritufque habeas agillimos & fubtiliffimos, ge- 
nerofa tuamens, innata ful vicceleftiquevigore, tanquam igni Chymj- 
corum aliquo, freta, ita excutiet fe, variafque in formas tranfmutabir, uc 
ipfa fibi facile efle poflit infinitorum experimentorum officina. 

Ad Artie. 15^5. 

£t Meteorii explicui , &c. Pulcherrimam fane coloruni rationem in 
Meteoris explicuifti. Eft tamen ea de re improba qujcdam difficukas, 
quit magnum imaginationi mese negotium faceflit. Quippe quod cum 
coloruni varieiatem ftatuas ex proportione quam habec globulorum 
mctus circularis ad redilinearem oriii, eveniet neccfTario ut aliquando 
etiam in iifdem globulis &motus circularis redilinearem, & redHlinearis 
circularem eodem tempore fuperet. Verbi gratia. In duobus parietibus 
oppofitis, quorum unusrubro> alter cseruleo colore obdutitus eft, inter- 
jacentes globuli ob rubrum parietem celeriiis movebuntur in circulum 
quam in lineam redam, ob parietem tamen caeruleumcelerius in lineam 
ret^am movebuntur quam in circulum, & eodem prorfus tempore ^ qua; 
funt plane dm^'m. Vel fie, In eodem pariete cujus pars, puta dextra, 
rubet, media nigra eft, finiftracjernlea, cum ad oculum Temper fiat decuf- 
fatio , omnes globuli ob radiorum concurfum fingulorum globulorum 
motus proportionem, circularis nimirumadredum, fufcipient ; adeout 
necefle fit colores omnes in imo oculi permifceri&confundi. Neque 
ullam rationem folvendi hunc nodum excogitate poftum, nifi forte fuppo- 
nendum fit, motum hunc circularem efle duntaxat breves quofdam & 
celeres conatus ad circulationem , non plenum motum, ut revera fit in 
motu redo didorum globulorum. Et ad plerafque omnes alias difficulta- 
tes quas tibi jam propofui, aliquales faltem folutiones vel proprio marte 
eruere forfan potuero. Sedcum humanitas tua hanc veniam mihicon- 
ceflerit, cumque fingularis tua dexteritas in folvendis hujufmodi nodis, 
quam in niiperis tuis literis perfpexi, me infuper invitaverit, (quamvis 
enimbreviter,proanguftiis temporisinquas conjedus tunc eras, egifTe 
te video; tamplen^ tamen mihi fati>facis, tamque fortiter aniinifenfus 
niihi moves, ac fi priefens digitum digito preraeres ^ ) cum denique ma- 
joremprxfe ISturce fint authoritatem elucidationes tux, tum apud me 
ipfum, tum apud alios, fi ufus fuerit •, e re noftra putavi fore, hafce oranes 
difficultates tibi ipfi proponere, quasciim folveris, nifi magnopere fallor, 
penitiffime tu^E Philofophia: Principia intelligam univerfa. Quod equi- 
dem quanti facio vix credibile eft. Hofce autem prxfentes gryphos mihi 
cum expediveris (quod quanto citiiis fit, propter impotentem ilium 
amorem quo in tua rapior, eo gratius futurum eft ) quxftiones alias e 
Cioptrice lua petitas mox accipies a 

PhilofofhiA tu^Jludiofi/imo 

H E N, Mo R,0, 

Ccj 



p5 Epiftola Quarta H. Mori ad R. Cartefium. 



Claripimo VirOyfummoque Thilofophoj 

R E N A T O D E S-C A R T E S, 

HENRICUS MORUS. 

EQuidem impense doleo, Vir Clariflime, quod tarn fubito a vicinia 
noftra abreptus fis, & in tarn longinquas abdudlus oras. Habeo 
tamcn ut nihil diflimulem, quo banc animi ^egritudinem ac mole- 
ftiam mitigare poflim, meque ipium confolari, Et certe non minimum 
eft, quod is honor tibi optiine merenti habitus fit, etiam apud gentes re- 
motiffimas, nominifqvietuiclari;udo ad Stptentrionales ufque fpififitudi- 
nes crafs^fque nebulas tarn potenter pcnetraverit 5 neque ( id quod caput 
rei eft) fruftrd : cum tantus literarum & litcratorum amor generofum 
pedus Illuftriflimae Hcroina?, Sercniflimx Reginje Suecorum, ince0erit, 
ut fama librifque tuis nonconccnta, a fcribendo ad te, ut earn inviferes, 
nunquam deftiterit, donee voti fada fit compos. Quod ccfTurum credo 
in magnum illius regni commodum & ornamenrum. Quas ob caufas fa- 
teor me minus indementer tuliile tuura ab hifce regionibus noftris abf- 
celTum, jaduramque itidem exoptatiflimaj illius Epiftola? quam, prout 
promififti , ante abitum tuum a te expedabam : cujus jam recuperandae 
foem omnem tantum abeft ut abjiciam, ut e contra fortiter confidam te 
non foliim illis quas ante fcripfi, fed & prtefentibus literis, ciam ad manus 
tuas pervenerint,brevi refponfurum. Qua fretus confidentia ad Diop- 
triccn tuam pergo 5 mox ad Meteora, fi quid forte ibi occurrerit difficul- 
tatis, profe(5lurus •, ut tandem animam meam lis omnibus exonerare pof- 
fim quEe in rem noftram putabam fore tibi plenius proponere. Spero enira 
hoc modo me, cum omnia ex mea parte perfefta fint qux pr.-eftare opor- 
tebat, moUiorem anima; mece conciliaturum quietem, minufque in po- 
fterum mc anxie habiturum. 

Ad Dioptrices Cap. 2. Artie. 4.1in. 21. 

N»llo modo illi oppofittim. Linteum C E videtur opponi B pilae, aliqao 
faltem modo, etiam quatenus pila dextrorfum fcrtur. Quod fie patcbit. 

Nam G H plene opponitur 

pil£E B, perfedcquc impedit 

curfum ejus, tarn verfus HE 

quam verfus CE, feu deor- 

fum. Cum igitur tamprope 

accedat CE ad pofituram GH, 

ut defit tantum angulus HBE, 

five GBC, ad perfedam op- 

pofitionem tendentiaj verfus 

H E •, C E etiam fuam fervans pofituram, aliquatenus opponetur pilJE B, 

etiam quatenus curfum tendit verfus HE. Quod infuper manifeftiiis ap- 

parebitj fi fingamus CE \xdx argillx planitiem,& pilam, puta aeneam, ab 

A 




Epijlola Qmrta ad H. Mori R. Cartefium. m 



A ferri ad B, ubi aliquo ofque pcnetrabit, fed ftatim fuffocabitur vis cur- 
sus tarn verfus HE quam verfus CE 5 quod tamen non fieret, fi pila 
ferretur fecundum lineam CBE, fed fine impedimento pergeret verfus 
HE, prjefertim fi nulla inefletpilae gravitas : unde patet planitiem GE 
opponi pilx B defcendenti ab A, etiam quatenus fertur verfus HE, quod 
oportebat demonftrare. 

Bimidiam fu£ veUcitatis partem amittat, lin. 27. Partem hic aliquam 
velocitatis amiflam efie lubens concedam 5 fed quod & in hoc Articulo 
& in proxime fequenti fupponis banc partem velocitatis deperdi tantCim 
verfus C E, non verfus F E, nullus capio. Cum enim unicus realis motus 
fit pila?, ( quamvis varias imaginari poflimus pro libitu tcndentias hujus 
motiis, five mctas ^ ) fi minuitur hie motus, quacunque pergere fingis 
pilam, tnrdius incedet quam ante motum minurum. Caufa igitur tenden- 
ti^e piU-e ad I potius quam ad D, non petenda eft a tarditate vel celeri- 
tate motifts, fed a refiftentia magni illius anguli C B D , & a debilitate 
minoris illius anguli E B D , cujus acies ob exilitatem fuam & materise 
fluiditatem facihSs cedet pilx projedje quam obtufus angulus C BD. 
Alioqui fi caufa referenda elTec ad celeritatem vel tarditatem , pila de- 
fcendens ab H in B cuifum etiam deflederer. Hic fcheraa tnum confule, 
fi opus eft^ pag. 84. 

Ad Artie. 6. lin. 7. 

Tarn oblique incumbat^ut linen FE duBa^ &c. PerpetUa hsc tuade- 
tnonftrandi ratio, quo pila profedurafit, lepidam profedo in fehabec 
fubtilitatem, fed qux caufam rei non videtur attingere. Vera enim & 
realis caufa intelligenda eft ex amplitudine anguli CBD, & exilitate EBD 
anguli, & ex magnitudine etiam pila?, qucC quo major eft, eo minorem 
deprefllonem line^e A B verfus C E requirit, ad refiliendum verfus aerem 
L.Major enim pila non tarn commode levat atque aperit cufpidem acu- 
tioris anguli, qao intret in ipfam putaaquam, fed contundendo potiiis 
tranfvolat reflcxa. 

^9d vim ejus motus aiigeat, lin. 32. Augmentum motus nihil efficiet 
ad detorquendum curfum piK-e inceptum, nifi fit pofitura alicujus corporis 
quod didum curfum pila? verfus partem aliam determiner. Quod ego hoc 
modo fieri auguror in mediisillisqucK tu fingis radium facilius admittere, 
qualia funt cryftallus, vitrum,&c. Nempe cum acies anguli EBD in 
iftiufmodi fubftantiis adeo dura fit&pervicax, ut nihil cedar, radius im- 
pingens in conftipam & indinantem anguli aciem nonnihil avertitur ab 
incepto curfu, & introrsum perpendiculum verfus abigitur. Utraque igi- 
tur refradio reflexio quiedam mihi videtur, vclfalttm reflexionis quaj- 
dam inchoatio. Atque quemadmodum in plena & libera reflexione deter- 
minatio toUebatur fineuUaretardatione cursuspila?, ita hic ad minuen- 
dam vel mutan dam determinationem nova tarditas Vel celeritas non vide- 
tur neceffaria. Sola igitur determinatio minuta vel auda fufficit ad 
utramvis refraftionem. Neque enim A cum ad C E fuperficiem perve- 
nerit, quatenus cclerior vel tardior curfum fledit, fed quatenus impingit 
in corpus determinationem mutans. Alioqui, fi nuda duntaxat acceft'erit 
cfilcritas vel tarditas, A femper pergeret a B in D. 

C c 4 In 



pg Epiftola Qmrta H. Mori ad K. Cartefium. 



Inpiioii ighnr refraftione, videlicet a perpendiculo, determinatiode- 
orfum minuiiur neceflario, pila autem retardatur per accidens, ob moUi- 
tiem cuifum immutantis. In pofteriori determinatio deorfum augetur; 
pila autem fi acceleratur, acceleratur per accidens, ob novi medii tacilio- 
rem tranfitum. Determinationis igitur mutatio ejiifque caufa ad refra- 
diones juxta ac reflexionem funt plane necefiarice •, velocitas & tarditas 
ipfias mocus funt duncaxat acceilbriae, vel potius plane fupervacaneje. 
Imo vero, novam quod pila? feu globuli accelerationem attinet in me- 
dio faciliori , videtur quidem ilia pcrceptu perquam difficilis ^ propterea 
quod novum illud medium non fuppeditat novos gradus motus, fed tan- 
tiim pevmittit pilie quos etiamnum habet fuperftites fine ulteriori ulla di- 
minutione integros poffidere, cum nuUos ad fe arripiat, vel imbibat. 
^queque abfurdum videtur, ndvos, vel, fi malles, pnftinos motus gra- 
dus reftitui pilae medium facilius intranti, ac concedere in pundio re- 
flexionis pilam aliquo momento h^erere priufqaam refiliat, quod me- 
rit6 explodis Art. 2. hujus cap. 

Caput 6. Ad Artie. $>. 

Sed ex folo fttu exiguarum parti urn cereki^8cc. Suntne igitur iftiuf- 
modi in cerebri dilTei^ione particulse vifibiles, an rationeduntaxat colli- 
gis iftiufmodi elTe oportere in hunc ufum deftinatas •! Mihi vero nihil 
opus harum efle videtur, fed eadem organa qux motum tranfmittunt, 
animam et iam commonefacere necefifario, unde ilia fiat motus tranfmif- 
fioj fi nullum inter jacet impedimentum. 

Ad Artie. 15. 

Similem illi, qua Geometry per duos Jlatienes^ &c. Duriufcula hxc vi- 
detur obfcuriorquecomparatio, innihiloque confentiens, nifi quod utro- 
bique bina? fumuntur ftationes. Geometrse enim, vel, fi malles, Geodje- 
tae, ftationes fumunt, in linea ab arbore puta vel turri reda produda ; O- 
culus locum mutans in linea tranfverfa, & fcrmeobjedo parallela, fi 
rede rem capio. 

Ad Artie. 16. 

Ex cognitione feu opinione quam de difiantia habemus^ &cc. Ada?qua- 
tas fortaffe caufas apparentiscorporumrnagnitudinisexplicare perquam 
difficile effet. Sed in uno hoc maxim^ confiftere opinor, nimirom in 
magnitudine & parvitate decuffationis anguli. lUe enim quo major eft, 
major apparebit ejufdem corporis magnitudo 5 quo minor, minor. De- 
inde, quod obfervatu digniflimum eft, cum objedum aliquod, pollicem 
puta tuum, intra grani unius diftantiam oculo admoveris, hie decuflatio- 
nis angulus quater aut quinquies major erit quam ille qui fit ad oculum a 
pollice diftantem decern fermegrana; & fiadhucamovebitur poUexab 
oculo per aliquot dena grana, femper anguftior reddetur angulus decuf- 
fationis, fed minori femper proportione, per dena quaeque grana, &mi^ 
nori 5 femper tamen aliquanto anguftior evadit quam antea , donee tao- 

dem 



EpifloU Quartet H. Mori ad R. Cartefium. ^p 



dem fiat tam angaftus, ut rationem unius linese redx habere inrclliga- 
tur. Hinc nemo mirabitur, fi multo majorem pollicem deprehendat uni- 
co grano abocalodiftantem, quam cum decern abeftaboculo, &poHea 
per multa dena grana remotum, ad fingula grana dena, non multum 
magnitudinis deperdere ; tam longinque tamen removeri pofle, ut pror- 
fus definat ulterius apparere. Diftantia enim crurum interni dccuffationis 
anguli minor efle poterit quam uoius capillaraenti nervi optici diameter. 
Quid autem hie facit opinio de diftantia cum imaginis magnitudinecom- 
parata, pariim inteihgo. Neque certo fcio quomodo aut oculus aut ani- 
ma iftam comparationem fecum inftituat. Deprehenfionem autem ma- 
gnitudinis ex dido angulo quo modo oriri concipio, fie videor mihi polFe 
explicare. 




H I & K L fint fundi duorum oculorum, majoris fcilicet & minoris, 
C D (it objedum ma]us & remotius, E F objecStum minus, fed propin- 
quius, E G F vel K G L Anguius decuflationis. 

Primum, hie ftatuoefle nifum quendam, feu tranfmifTionemmotusab 
Ein L & A D in K. Et animadverfionem meam redla excurrentem per 
lineam K G F D ofFendere unam extremitatem objedi C D, videlicet D, 
eo revera quo inert loco , & per lineam L G E C cifcndere alteram ex- 
tremitatem objedi C D, videlicet C, in fuo itidem loco- & fie de cseteris 
partibus tam extimis quam intermediis objedi C D. Red^o igitur ex- 
curfu hoc animadverfionis me^e, obveifam objedi magnitudinem depre- 
hendo, cujusdiametriapparentis menfuraeft anguius E G F. Servatis 
igitur eifdem redis lineis perquas excurratmeaanimadverfio, &eaJem 
anguli magnitudine in oeulo H I , qu« modo in K L , dico objedum D C 
aeque magnum apparere ac in oeulo K L. Unde poftea colligo, magnitu- 
dinem objedi apparentem ad anguli decurtationis magnitudinem, non ad 
magnitudinem imaginis, referri, Poftremo, ut magnitudo apparens ob- 
jedi non fit ex magnitudine imaginis in ocoli fundo ( uti porro pntet ex 
eo, quod eadem fit imaginis magnitudo objedi minoris E F qua:? mojoris 
C D, tam in H I oeulo quam in K L ) ita neque fimpliciter ex magnitu- 
dine anguli deculT-uionis : alioquin objedum E F :eque magnum appare- 
ret ac objedum CD, cinn idem fit decuiiationis anguius. Sedamot@ 
E F minore objedo, objedum C D revera multo majus apparebit quam 
apparebat modo objedum E F , cum tamen utraque cernerentur fub eo- 
dcm decuflationis angulo. Unde merito concludi poteft, apparentem cu- 
jufque objedi magnitudinem partim ex anguli deeufTationis, partimque 
ex reali corporis magnitudine oriri. Neque mirum eft animadverfionem 
meam per lineas redas nisus illius five motus tranfmilli pergentem eo 
nfque penetrate, ibique fe fiftere ubi motus hie primum incipir, videlicet 

ad 



I oo Epifiola Quarta H. Mori ad R. Cartefium. 

ad C & D •, ut neque eas ( cum revera magis diftant quam E F , nee lub 
minori angulo videntur ) apparere etiam magis diftantes quam E & F, 
totumque adeo objedum CD majus rimpliciter apparere quam obje- 
(flum totum E F. 

Ad Artie. 19. 

^oniam [umm /iffaeti judicare^ &c. Quid igitur cenfes de cjcco illo 
a nativitate fua quern fanavit Chriftus, fi fpeculum planum ipii objedum 
fuiflet antequam confuetudo judicium depravaffet •'. Numquid ille vultum 
foum citra fpeculum, non ultra, vel pone fpeculum, deprehendiffet :" Mi- 
rifice toifit & tatigavit imaginationem meam hie imaginis pone fpeculum 
lufiis, cujus caufas nondum me fatis percepifTe fateor. Neque enim mihi 
uUo modo fatisfacit hxc depravata judicandi confuetudo. Si rationes reales 
magis magifque raechanicas excogitate poteris, & nobifcum ccmmu- 
nicare, rem fane gratiilimam prceftabis. 

Ad Artie. 20. lin. ultima. 

Ind} [equitur diametrum illorum^ dec. Cur non diameter Solis vel 
Lunae videatur pedalis vel bipedalis, ob angulum decufTatorium ad earn 
rationem dirainutum, qux apta fit corpora ejufdem realis magnitudinis, 
cujus funt Sol & Luna, fub banc pedalem vel bipedalem magnitudinem 
apparentem, ad iftas diftantias, repra:fentare <! 

Ad Artie. 21. 

^fia tarn 'verfus Horizontcm quam 'uer^m 'verticem^ &c. Igitur ma jo- 
res Sol & Luna ad Horizontem apparent quam pro diftantia oportet ap- 
parere. Et ea potius eft dicenda vera magnitude apparens , five non 
fallax.,qu£ecerta:legi fubjicitur, quam qux externisaliquibusadjun(5i;is 
alteratur. 

Ad Caput 7. Artie. 22. 

Slttk arte ob alias caufas, &c. Q^am invertendi artem hie intelligis ? 
Et quas ob caufas ab ipfa abftines ^ 

Ad Caput 8. Artie. 20. 

Jstt diverfii fartibus para/Iclos. Quid fibi hinc velint radii diverfis parti- 
bus paralleli,nullo modo intelligo. Nihil enim hujufmodi quicqua exhibe- 
tur in fchemate hoc, pag. 172. depi(Sto. lit mentem hicapertiiis explices 
oro. Obfcuriflimum etiam illud eft^ nifi ego fim tardiflimus, quod habctur 
ad calcem hujas Articuli, de decuflatione radiorum duo vitra convexa, 
D B Q & d b q , permeantium. Sed ad marginem hujus loci in editio- 
netuaGallica relegasnos ad paginam 108. ideft,adfiguramillam qu« 
in Latina editione habetur pagina 164, Egoveroibi in vitris lUis nullam 
omnino video radiorum decuflationem, fed tantuminter vitra, ad com- 
munem focum I. NuUi enim ibi radii apparent nifi paralleli, qui paialle- 

lifmum 



Epijiola Qmrta H. Mori ad R. Cartefium. lot 



iifmum fcrvanc donee ad convexitates vitrorum B D, & bd , pervene- 
rint, ubi demum ita incipiunc inflcdi, ut omnium tandem fiat decuflatio 
in foco I , non alibi. Hie autem dicis radios etiam in illis vitris D B Q^ 
& d b q , primo decuffari in fuperficie prions, puta D B Q, deinde in al- 
tera pofterioris , puta d b q. Quam autem intelligis fuperficiem :" Pla- 
nam, an convexam ^ & an candem in utraque -f Pergis porro, lifaltem 
qui ex diverfis fartibus allabuntur. Qyid eft ex diverfis fart thus allahi ? 
Namquid intelligis ex adverfis five oppofitisc* Nam paralleli etiam qui 
ab eodem objedlo emanant rede did poiTunt allabi ex diverfis partibus. 
Hie prorfus in luto hajreo. 

Ad Caput 9. Artie. 5. pag. i85.1in. 10. 

^0 magis hxcferj^icilla. objeiiorum imagines augent, eli fauciora fimul 
refrafentant. Cum perfediora htec perfpicilla aperturam vitri exterioris 
majorem habent, caque plures proindeparallelos radios ab objedio fufci- 
pit quam imperfediorum minor apertura, omnefque ilii radii ad fundum 
oculi a eonvexadidli vitri fuperfieie contorquentur, cur non plura etiarei 
objeita, jeque ac majores imagines, in oculo poterunt depingere f 

Ad Caput 10. Artie. 4. lin. 17. 

Hyperbole omnino Jimilis dr aqttalis friori defrehendetur. Supponis 
igitur Hyperbolas omnes, quarum foci ajquidiftant a verticibus, quamvis 
hx per eonum, illcB per funem & regulam defcribantur, per tifa^fjioyiiv 
eoincidere • quod ut falfum non video, ita puto tamen veritatem illius, 
cum fundamentum fit totius quam mox expofiturus es machinae, fuifle 
operje pretium demonftraffe, aut faltem rationem levi aliquo indicio in- 
nuiffe. 

Ad Artie. 6. pag. 202. lin. 27. 

Ji debit enim ^ aciem & ciifpident. Aciem habeat, fed quam cufpi- 
dem habere potcritnon video, prsfertim cum acies hujus inftrumenti fa- 
bricanda fit reda, nonconcava, fie enim eflet fphxrica ; quseficoniin- 
gat extremos circulos latitudinis Rotjc, ad interiores tamen non adapta- 
bitur 5 major enim erit quam ut cum illis conveniat. Unde nee tanget in- 
ftrumentihujus eufpis eircumdu(flam Rotam in mediis latiticudinis fpatiisi 

Ad Artie. 7. linea 1 7. 

Tantam ejfe non debere ut ejus femidiameter, diflantia qua erit inter 
lineae la (^ 55. &c. Hujufce rei rationem autumo, quod tunceoncava 
vitri fuperficies fphccrica fierer, non Hyperbolica. 

Ad Artie. 1 0. 

lit nonnuBos ex maxime induftriis & curiofis, &e, Lubenter ex te ati- 
direra numquis ex peritioribus illis artificibus pcriculum feccric adhuc inl 

ingenio- 



102 E^ijtola Quarta H. Mori di R. Cartefium. 



ingeniofiifimo hoc tuo inveato, & quo fucceffu. Nam quod quidam hic 
muflitant, aliquos tentaffe, opeiamque lofifle, id aut falfum arbitrofj auc 
opifices iUos qui tentarunt ex peritioribusnon fuifie. 

Quod ad Meteora attinetjdifficultates qua? ibi occurrunt pauciores funt, 
& levions, opinor, momenti. Qualcs aucem fint mox audies. 

Metcoroium Cap. i . Artie. 4. pag. 2 1 o. lin. 7. 

,Et denique frofeterram quamfropenubes. Hoc afleris deradiistam 

redis quam reflcxis. Qui autem fieri poffic ut redti, nifi qaatenus refle- 

duntur & replicantur iterum in fe prope Terram, vim calons augeant, 

non video. Turn vero non funt fimpliciter redi, fed redi cum reflexis 

conjundi. Imo vero potius minui viderur vis caloris in aere terrx vi- 

cino, cum nonnihil fui motus a.'therei globuli communicent cum particulis 

terreftribuSjUnde prope terram tardior ent motus eorum & languentior 

quam in fuperioribus aeris regionibus. Non igitur abs re effet fi hie ex- 

plices, cur calefcat aer prope Terram magis quam prope nubes. Et an- 

iion fieri poUit, ut quamvis motus minor fit prope Terram quam in fu- 

pernis acris partibus, major tamen calor fentiatur, ob incequalitatem 

hujufce motus. 

Caput 7. Artie. 6. pa^. 283. lin. 4. 

Sed etiam infer tores ade)) rara^ atque extenfas, &c. A t ctim tarn rarse 
fint, qui pofl'unt alias in fe cadentes nubes excipere, iblque fiftere? Vi- 
dentnr potius pra? fua ttnuitate ad Terram tranfmiiTurjej fi eo, alias, 
profedurae eflenr. 

Ad Artie. 7. lin. 2. 

oh aeris circumqaaqne fo'fiti refonantiam^ &C, Ita fane fingit Paracelfus 
tonitru tarn immaniter boare & mugire,ob arcuata coeli templa, non abfi- 
mili ratione atque fi quis sneam machinam nitrato pulvere onuftam dif- 
ploderet fub Tedo teftudineato. Tuvero, fat fcio, nullis laquearibus 
iEtherem claudi fuftines, ac proinde videatur verifimihus, quod quo 
magis idusdiftat a Terra, eo debilior futurus fit fonitus 5 cum nee tarn 
commode fiat refonantia, quod quo reverberctur fonus , tam longe abfit 
ab allifis corporibus. 

Caput 5>. Artie. 2, lin. ip. 

PAUci quiff e tantutnmodo radii, ^c. Numquid igitur radiorum pau- 
citascceruleurn colorem generaf? Videtur hoc haud ita confonum prce- 
cedentibus. Qnippe quod cum fupra ftatueris,colores oriri ex varia pro- 
portione rotationis fphxrularum ad motum earundem reftum, & parti- 
culatim csruleum ex rotatione minore quam progrefili proficifci, quafi in 
eo ipfo conftaret ipfa c^rrulei coloris ratio-, nunc tamen caufim refers 
non tam ad rotationis defedlum, quam piucitatem radiorum rcfilientium 
a fuperficie maris. Hic igitur qu^ero utrum fentias nuUano aliam effecolo- 

rum 



Fragmentum ^Jp. R. Carcefii ad Epift. Tertiam H. Mori. i © | 



rum rationem prseter earn quam ipfe tarn fubtiliter & ingeniose expo^ 
fiiifti 5 an & aliis modis colores oriri polfint, nulla habita ratione rotatio- 
nis globulorum raotufque redilinei: priBfertim cura & ipfeinnuis aqtiam 
marinam caeroleam vidcri ob paucitatem duntaxat radiorum, Et certe ex- 
plicatu hand facile eft, ciim globuli in scquoris fuperficicm impingunc, cur 
non aut albcfcat mare aut rubefcac, cum fortius impingunt, aut illis refi- 
ftitur fortius in fuperficie maris, quam in coelo pra; vaporibus albefccnce. 
Propofui jam omnia quae in fcriptis tuis Phyficis mihi vifa funt aut in- 
telle^udifficilia, aut intelledu dilficulter vera. In quibus legendis mirari 
non immeiito tibi fubeat ingenii mei conditionem & fatum ; qui cum pro- 
fiteri aufim me CiEtera omnia in tuis fcriptis fatis intime mtelligere, ( ubi 
plurima tamen reperiuntur, quse multo difficiliora videri pofTint quam de 
quibus fspius h^fito ) ifta tamen qu£B tibi propofui explicanda aut mu- 
nienda, non ^eque ac ilia caetcra intelligerem. Ego vero hanc naturam 
meamatqueindolem, quam a puero ufque in me ipfo obfervavi, ( qua 
nempe maxima faepenumero feliciter vinco, vidus interim a minimis ) ad 
hunc ufque diem emendare non potui. Humanitatis tux erit ignofcere 
quod nefas eft corrigere, nuUoque paifto aut affe(Sataj ignorantice ant dif- 
putandi prurigini imputare, quod tarn multa congeflerim. Fecienimnoft 
ex effraeni aliquo difputandidefiderio, fed potiias ex rdigiofo quodam 
erga tua ftudio, 

No>t tarn certandi cupiJtu^quam propter amdrevt^ 
^odte imitAri aveo : 

Quod fciicquidem ille 5 Ego vero hac in caufa veriffime. Quod reliquum 
eft, Claridime Cartefi, exorandus es, ut ifta omnia qua? fcripfi aequi boni- 
que confulas, & cum primo tuo otio refcribas. Quod fi dignatus fuci:is, 
peritiflimum ilium tandem cfficies, qui fempcr fuit hadenus 

CantabngU, e Collegio Chrifti, Phlofophu tux (ladiofifimus^ 

iz.QxdtrA. Novemb. 16^9. 

Hfi N. MORQS.' 



Ce pi flit a efle trotive parmy les rapiers de Monfeur 

Des- Cartes, comme V« projet ou commencement de la reponfe qti'tl 
preparoit aux deux precedentes Lettres de Monjteur More, 

CUM tuam Epiftolam decimo Calendas Augufti datam accepi, para^ 
bam me ad navigandum Sueciam verfus, &c. 
I. Artfenfui Angdorum fit proprie didus, c^ m fint corf or et^ 
nicne. 
Rej^. Mentes huriianas a corpore feparatas fenfum proprie didum non 
habere ; de Angelis autem non conftare ex fola ratione haturali an creati 
fint inftar mentium a corpore diftinftarum, an vero inftar earundcm cor- 
pori unitarum ^ necmeunquam deiisde quibus nulhm habeo cercam 

D d rationem 



1 04 Fraimentum ^Jj^. R. Cartefii ad Epifi. Tertiam H. Mori. 



rationem quicquam determinare, & conjeduris locum dare. Quod Deum 
dicas non effe confiderandum nifi qualem omnes boni efle cuperent, fi 
deeflet, probo, 

a. Inseniofainftantia eft de acceleratione motus, ad probandam eandem 
fubftantiara nunc majorem nunc minore locum pofle occupare? fed tamen 
eft magna difparitas, in eo quod motus non fit fubftantia, fed modus, & 
quidem talis modus, ut intime concipiamus quo pado minui vel augeri 
poflit in eodem loco, Singulorum autem entium qu^edam funt propriie 
notiones, de quibus ex iis ipfis tantiim, non autem ex comparatione alio- 
rum, eftjudicandum: ltd figurse non competit quod motui, nee utrique 
quodreiextenfic. Qui autem femel bene perfpexit nihili nullas efte pro- 
prietates, atque ideo illud quod vulgo vocatur fpatium vacuum non efle 
nihil, fed verum corpus, omnibus fuis accidentibus ( five iis qu^ poffunt 
adefle & abefle fine fubjedi corruptione ) exutum, notaveritq; quomodo 
unaqu^que pars iftius five fpatii five corporis fitab omnibus aliis diverfa 
& impenetrabilis, facile percipiet nulli alteri rei eandem divifibilitatemj& 
tangibilitatem, & impenetrabilitatem, poflecompetere. 

3. Dixi Deum extenfum ratione Potenti^e, quod fcilicet ilia Potentia 
feexferat,velexfererepo<fit, in reextenfa: Certumque eft Dei eflen- 
tiam debere ubique efle prxfCntem, utejus potentia ibi poflit fe exferere ; 
fed nego illam ibi efle per modum rei extenfsc, hoc eft, eo modo quo 
panloante rem extenfam defcripfi. 

4, Inter merces quas ais te ex navigiolo meo tibi comparafle , du3e 
mihi videntur adulterate. Una eft, quod quies fit adlio five renixus qui- 
dara 5 etfi enira res quiefcens, ex hoc ipfo quod quiefcat, habeat ilium re- 
nixum, non ideo ille renixus eft quies. Altera eft, quod moveri duo cor- 
pora fit immediate feparari 5 fxpe enim ex iis quxita feparantur unum 
dicitur moveri, & aliud quiefcere, ut in Art. 35,8: 30. partis 3, explicui. 

5:. .Tranflatioilla, quam motum voco, non eft res minoris entitatis 
quam fit figura, nempe eft modus in corpore. Vis autem movens poteft 
efle ipfius Dei confervantis tantumdem tranflationis in raateria.j quantum 
a primo creationis momento in ea pofuit ; vel etiam fubftantiaj creata?, ut 
mentis noftrse 5 vel cujufvis alterius rei, cui vim dederit corpus movendi. 
Et quidem ilia vis in fubftantia creata eft ejus modus, non autem in Deo ; 
quod quia non ita facile ab omnibus poteft intelligi, nolui de ifta re in 
fcriptis meis agere, nc viderer favere eorum fententie qui Deum tanquam 
animam mundi materi^e unitam confiderant. 

6. Confidero materiara fibi liberc permiflam, & nullum aliunde im- 
pulfumfufcipientem, ut plane quiefcentem • ilia autem impellitur a Deo, 
tantumdem motus five tranflationis in ea confervante quantum ab initio 
pofuit 5 neque ifta tranflatio magis violenta eft materia quam quies ; 
Quippe nomen violenri non refertur nifi ad noftram voluntatem, qu«e 
vim pati dicitur, cum aliquid fit quod ei repugnat. In natura autem nihil 
eft violentum, fed seque naturale eft corporibus quod fe mutuo impcllanr, 
vel elidant, quando ita contingit, quam quod quiefcant. Tibi autem 
puto ea in re parare difficultatem, quod concipias vim quandam in corpore 
quiefcente per quam motui refiftit,tanquam fi vis illaeflet pofitivum quid, 
nempe adlio quajdam, ab ipfa quiete diftinftum ; cum tamen nihil plane 
fit a modali entitate diverfura. 7- Rede 



<I(eJ^onfu7n H. Mori ad Fragtfientum Caitefianum, iq* 



7. Redle advcrtis motum, quatenus eft modus corporis, non pofl^e 
tranfire ex uno in aliud : fed neque etiam hoc fcripfi •, quinirao puco 
motum, quatenus eft talis modus, aflidue mutari. Alius eft enim modus 
in priraopundo corporis A, quod a primo pundo corporis B feparetur, 
& alius quod feparetur a fecundo pundo, & alius quod a tertio, &c. 
Cum autem dixi tantumdem motus in materia femper manere, hoc in- 
tellexi de vi ejus partes impellente, qax vis nunc ad unas partes materia?^ 
nunc ad alias feapplicat, juxta leges in Artie, 45. & fcquentibus partis 
fecundiE propofitas. Non itaque opus eft ut fis foUicitus dctranfmigra- 
tione quietis ex uno fubjedto in aliud, ciim ne quidem motus, quatenus eft 
modus quieti oppofitus, ita tranfmigret. 

8. Qux addis , ncmpe tibi videri corpus ftupide & temulente efte 
vivum, &c. tanquam fuavia confidero : & pro libertate quam mihi con- 
cedis,hicfemeldicam, nihil magis nos a vcritate invenienda revocare, 
quamfi quxdam vera efte ftatuamus, quse nulla pofitiva ratio, fed fola 
voluntas noftra, nobis perfuadet, quando fcilicet aliquid commentati five 
imaginati fumus, & poftea nobis Commentum placet •, ut tibi, de Angelis 
corporeis, de umbra Divine eflentia?, & fimilibus •, quale nihil quifquam 
debet ample(fti, quia hoc ipfo viam ad veritatem fibi prxcludar. 



Kefponfo ad fragment am Cartefii , ex Epiflola 
Henrici Mori ad Claudium Clcrfelier. 

QUod tantopere tibi placnerunt nupera; mea? litera: (VirClarifli- 
me) idprotedo nulliearum leporiaut acumini, fed HnguIavitUiE 
humanitati imputandum eft. Cujus & locupletius adhuc argu- 
mentum dedifti,qu6d ad me nee rogantem nee exfpedantemgratiffimum 
illudmififti Epiftol^e Cartefianx Fragmcntum •, ultioquenonnullis ea- 
rum difficultatum quas Cartelio propofui, ipfe tam benignc tent.ifti fa- 
tisfacere. Quod quidem officiura aut hac aut nulla poft'um rationecom- 
penfare, nempefieis omnibus qure uterque veftrum fcripfiftis breviter 
refpondeam. 

1. Prim6igitur, quantum ad Cartefiana ilia attinet 5 Deanimarumfe- 
paratarum angelorumque fenfu , dum omni penitus corpore deftituun- 
tur, inter nos convenit, neutros nempe habere fenfum proprie didtura. 
Quod vero Angeli fubtiliflimis femper corporibus induti fuerint, indicio 
eft, quod nonnulli ex ipfis propria voluntate mali evaferunt. Spiritus 
autem purcac perfede immatcrialis nuUi labi aut lapfui obnoxius efte 
videtur ^ non eft enim, cum adeo fimplex fit, unde polTit tentari ftatio- 
nemque fuam defercre. 

2, Nullo modo eludi poteft inftantia mea de eodem numero motu 
qui nunc majus nunc minus fubjedum occupat, ni male mentera explica- 
verit fuam, aot fententiam a me monitus retredaverir. Nam motum a 

Dd 2 corpore 



jq5 (^j]}07ifmi}ri. Moti ad Fragmentum Cartefianum. 

corpore in corpus transferri ipfe docet difertis Verbis, difcipulufque ejus 
"'Philo^ nm- ac interpres * Henricus Regim eodem modo tranfire affirmat ac hicredi- 
r4i. lib.i.cap.^. tas a Sticho pervenit ad Seiam. Nee difparitas ilia quicquam hue facir, 
quod motus fit tantum modus, fpiritusautcm rubftantia, cum utrumque 
quid reale fit ; imo vero caufe noftrx magis favet , cum impofTibile fit 
ut idem numero modus nunc hoc, nunc illud fubjedtum, fubjedive par- 
tem occupet,idem autem numero fpiritus fat commode poffit. Miror igi- 
tur infelicitatem Regiani ingenii, qui cum eundera numero motum tarn 
hberc a corpore ad corpus vagari paffus fit,animam tamen humanam foe- 
tulento cadaveri tarn inhumaniter incarceraverit, nee exefis five abfum- 
ptis Nature vinculis foras evolare permiferit. Quod ad ideam fpatii at- 
tinet, illumque toties inculcatum Aphorifinum , Nihili nuUam effe affe- 
Bionem , tam fuse & copiose ad ifta refpondi in fuperioribus meis li- 
teris ad Cartefium, ut plane fupervacaneum ducam quicquam hk ad- 

jicere. 

3. DeDei etiam, quamvocant, Omnipraefentia nullum fupereft inter 
nos diflfidium, ciim ubique eum effe agnofcat, vimque fuam in fubjedam 
materiam exeiere \ extenfionem porro aliqualem ei competere , fed 
longe diverfam ab ea quje divifibili ac impenetrabili corpori competit. 

4. Nullas ego merces in Cartefiano navigio adulteravi ; nam quod 
', conqueritur me ita permifcere ac confundcre ilium corporis quiefcentis 

renixum cum quiete, ut nullam inter ipfa diftinftionem admittam , id 

contendo optimo jure effe fadum. Quid enim eft^fi non fit quies, quo fe 

corpus quiefcens ab abrcptione feu tranflatione, quam ille motum vocat, 

defendit •: Eft igitur renixus ille nihil aliud nifi ipfiffima quies, rem quie- 

fcentem confervans in ftatu quietisj hoc eft, res perfevcrat in eo ftatu 

quo eft juxta leges Naturce, donee foitior aliquacaufa eummuraverit. 

Quod fi renixus hie, five conftantia, quietis adio aliqua effet, ciim omnis 

aftio corporea fit motus, quietis etiam motus aliquis eflet 5 quod vide- 

tur valde rationi abfonum. Ego igitur potiijs fufpicor incomparabilem 

Philofophumaliorum culpa, qui fatis pro imperio omnia agunt,rationem 

motus adulteraffe , nevideretur, quod fuperftitiofa Peripateticorum 

fchola pro piaculo fere habet , lelluris motum afferere , dum earn in 

communi omnium Planetarum vortice agnofcit circa Solem circumferri. 

Pari etiam facilitate adulteratio ilia altera diluitur. Nam cum ipfe Car- 

tefius motum feu tranflationem reciproeam effe ftatuat, nee tamen earn 

vim ullam effe vel aftionem in corporibus divulfis ac tranflatis, quid, 

qua^fo, poteft effe nifi immediata corporumfeparatioc' Quod fi motus 

fit immediata corporum feparatio, continu6 fequitur, quod moveri duo 

corpora fit immediate feparari. Quod autem unum ex iftis faepius dicatur 

quiefcere, id profedo gratis diclum eft, cum fit impoffibile. At veto nifi 

quiefcat terra E F G H , dum corpus A B transfertur ab E verfus F , ac 

C D ab H verfus G , terra uno eodemque tempore in contrarias partes 

movebitur. Unde iterum conftat ipfum Cartefium genuinara motus no- 

tionem adulteraffe. VidePart.2. Art.30. 

5. Videtur Tranflatio minus habere entitatis quam Figura , quoniam 
hsec eft magis abfolutaaffedio corporis in quo eft, ilia ad aliud duntaxat 
relatio. Quod ad vim motricem fpeftat, five in Deo five in Mente Di- 

vina 



(I{eJl> on/urn H, Moii ad Fra^nentum Cartefium. toy 



vinafivein Anima Mundi cum Platonids ftatuat^ pr^eclare tamen fa- 
dum eft quod tarn egregius Philofophus hanc virtutem materise ipfi non 
tribuerir, fed alii alicui fubjedo, quod proinde non poteft non efTe imma- 
teriale feu incorporeum. Videbat enim proculdubio Vir pcrfpicacifHrnus 
nifi quis licentiam fibi arriperet quidlibet temerc & precario affirmandi 
vel negandi, quod necefle elFet agnofcere univerfam materiam fua natura 
elTe homogeneam , juxtaideamcjus animonoftroobverfantem, prrefelr- 
tim cum nulla cauHi fingi pofllt uUius in ea diverfitatis. Hinc fequitur 
mundanam materiam totam fua natura aut moveri aut quifcerc. Quod fi 
rota per fe moveatur, nullius rei efl'et, ne ad momentum quidem, perma- 
nens corapages , difflucntibus ftatim fua fponte a fe invicem particiilis 
vel potiiis nunquam in unum coalefccntibus -, quod abunde fatis probavi 
in Literis meis ad Cartefium. 

6. Aperte igitur profitetur Cartefius fe, cum Ficino reliquifque Pla- 
tonicis, materiam fibi libere permifTam, nulluraque aliunde impulfum 
fufcipientem, condderare ut plane quiefcentem. Quod verd impulfus 
hie ipfi noQ fit violentus, juxiacumillofentio: non folum quod nom.en 
violenti proprie non referatur nifi ad noftram voluntatem , qua? vim pati 
dicitur cum aliquid fit quod ei repugnat; fed quod materia quodammodo 
motu hoc vel impulfu perficiatur. Nee quicquam obftat renixus ille qui 
fingitur in materia quiefcente, cum non proprie adio fir, fedtantumrei 
quiefcentis in fua quiete perfiftentia , ut ipfe innuit hoc in loco Car- 
tefius, 

7. Rede me hie dicit advertere motum, quaterius eft: modus corporis, 
non pofTe tranfire ex uno in aliud, neque fe uUubi hoc fcripfifle. Regius 
vero data opera rem fie explicat ac fi error tffet aliter fentire,prout fupra 
monui. Quin & ipfius Cartefii verba hunc fenfum prje fe planiflime terre 
videntur, Part. 2. Art. 40. ubiafierit corpus majorem vim haberis ad per- 
gendum alterum corpus fecum moverc, ac quantum ei dat de fuo motu 
tantundem perdere. Imo vero & vis ilia qua de hic agit idem mihi vi- 
detur atque motus ifte. Sed cuilibet Authori fua fcripta interpretandi 
jus efto. 

8. Mea i\h fuavia qnx vocat fi mifcerentur cum ejus feveris, optimum 
crederem inde fadtum iri temperamentum. Ego tamen interim venuftum 
Cartefiani ingenii rigorem non retredanter fuavior ac deofculor, quamvis 
hoc faepius notaveiim, nempe eos qui Mathematicam certitiidinem in 
rebus omnibus tarn pertinacirer affedant, infeliciffime omnium in quibuf- 
dam vacillafle. Ea enim argumentandi ratio qux demonftrationis fpe- 
ciem prx fe fert, fimul atque deprehenfa fit non effe legitima dernon- 
flratio, nullius loci argumentum merito judicatur. 

Prxterea, in adhibendo allufiones quafdam & fimilitudines nulla fraus 
fubeffe poteft, modo meminerimus res propriis nominibus non appellari, 
fed tralaticiis-, nee materiam fiveuniverfum mundi corpus ideoefle um- 
bram, quod quafi umbram effe divinje effentiiE indigitaverim. Hxc enim 
allufio non docet corpus rcvera effe umbram, fed a Deo pendcreuc 
umbra a corpore. Deinde, ut umbra aliqualem corporis imaginem refert, 
fed obfcuriifimam maximeque degenerem ^ fie in corpore five materia 
caeca qusdamacevaniia effe Divinje effentia? veftigia, quae cum, uti dixi,' 

Dd 5 vita 



10 



8 ^ejponfum H. Mori ad Fragmenttim Cartefianum. 



vita fit perfe<5liffima,ipra analogia poftulat, ut omni prorfus vit« imagine 
materia non deftituatur. Aliqualem autem vitce fpeciem mentitur in eo, 
quod dum duo corpora occurrunr, ita motus eorum attemperari poffit, 
Ut mutuo quafi monita, akerum de acceleratione motus, de retardatione 
alterum, utraque tandem in eundem motus tcnorem confpircnt. Eadem- 
que eft ratio in reliquis tranflationis legibus. Nam motum ilium qui in 
uno corpore eft tranfire in aliud, ipfe vix audet affirmare Cartefius. 

Quod vero addit externam aliquamefle vim,five a Deo fit, five a fiib- 
ftantia aliqua incorporea a Deo creata, qua materia in motum excitatur, 
id etiam laudo, ciim proculdubio ingenerefit veriifimum. Quod fi ita 
rem intellexerit ac fi Divina ilia .vis fingula corpora immediate impelle- 
ret qu3E moventur, magna erit difficultas 5 fruftra enim client rautui cor- 
porum impulfus. Expericntii autem conft u unum corpus alterum im- 
pellere, ut videre eft inprojedis mrnu lapidibcs, slobifque ferreis e ma- 
china bellica explofis. Quo J fi quafdam raatence pa' res exufcitetilla 
vis, alias vero immediate non exufcitet, pairts illas divinuiisexcitatae 
alias impuUu fiio in motum excitabunt. Cum ver6 miUus motus tranfeac 
ab uno corpore in aliud, maniteftum eft, unum altei urn quafi efomno 
expergefacere, atque hoc [ado expergetada corpora de loco in locum fe 
fua vi transferre-, quam corporis proprictatein ego tanquam umbram 
v\ix aliquam ac imaginem confideio. Quamobrem tandem liquet caflas 
nos non captare umbras, fed quse i fijm fuum habent, oprimcque verita- 
tem illuftrant feveriori argumentandi genere demonftrabilem. 

Alterum illud/«4^'e quod fpedat, Angelos fcilicet corporeos •, coram 
fane exiftentiam teftantur fexcentse amplius non fabulje, fed verifllra^e de 
Da?monibus hiftorice. Vanos autem illos vagulofque genios corporeos 
efte oportere , hoc eft , vehiculis indui corporeis , ipfe mihi videor fatis 
fupra demonftrafle. 



Epiftola H. M o R I ad V. C. 

1. Non omnia fe Cartefiana. fine delecfu amfleBi, 2. Ad tria fere ge- 
nera revocari qnicquid u/piam laffitf efl Carteft(4s. 3. Primt generis 
exempla. 4. Exemplafecundi. 5, Tertii exemfla. 6.Curtantofere 
fibi indulget leciionem Philofofhia C art eft an £ ; Prima Ratio. 7. Ra- 
tio fecunda. S.Tertia Ratio. 9. J^arta. 10. £luint a Ratio. 11. Ratio 
ultima. 12. Carteftum injufie ab jmprito vulgo Atheifmi infmttlari. 
^3' ^aliafuntqu<efotif?imumhu]iiscriminii eum fu(peclum reddunt. 

14. ^)>d Exiftentiam Dei dtmonflratione ferfeciif^tma. frobavit, 

1 5 . Sll^od in demon fir avda Anima immortalttate tarn prope fcoPtim at- 
tigit^ ut certum fit ilium firmiter eam credidifje immortdem. 1 6. Bute 
confonare dilia eju^ pia acgenerofa fupremo mftanti fate. 17, Mult a 

. occurrere in e]m Phtlofephia qux. Dei exiftentiam Animaque immorta- 
litatem necejfario inferunt, 18. Tredecim loca in Epiftolis ebdem ffe- 
iiantia, jp, Infignem folummodo Nature! peritiam eum Atheifmi red- 

dtdiffe 



Epijlola H. Mori ad V. C. iQn 



didiffe fti(^eBum. 20. RidicuU quorundam ehtre£fatio^ qnieumtan- 
quamvertigino[umn>entifquema,recomfotem confiderant. zx.Invenia 
ejus rnaxime paradoxa cum nuperis Fhilofofhorum obfervationihus ar- 
Bi^iml coh.tr ere. 22. ^(omodo ex Tychonica cceli pdditate prmum 
futtnt [ecundiimque Elementum colleger it. 23. ^omodo ex Hypothefi 
Capernicana detexirit Materiam cteleftem circa Solent .^ad moditm Forti' 
cis., (ircmnrotitri. 24. ^emodo ex raptu hujus Vorticis Soils Stella- 
rumque generationer^i intelkxerit, 25, ^omodo hinc Luminis ac Co- 
lor urn mtima natura illi enotuerit. 26. Qua Philefophorum obfervatio- 
nes eum invitaverint adcredendum Terr am olimfuiffe Solem Stellamve 
fixam. 27. Bnumeratio qttarundam Magnetti proprietatttm.^generalifque 
ex eis Concltifio z, ^Id^ fi Terra Magnes fit^ in axe alicajus Vorticis 
earn olim (it am effe oportuerit. 28. Eadem conclufio particulatim turn e 
Bitritte Terr A Magnetic a^ 29^ Turn} fubtilitate particularum dr fora" 
minulorum magnettcortim illata. 30. Carte fti indoles mode (la acfobria. 
31. Nimiiim tamen ilium indtdfijfe fuo Genio Mechanico^fed in immen- 
fum Reipubliciiliterarix commodum. ^z.^inihilfcinpoffe conque- 
runtur, non tarn opprobrio Philofophiam afficere quam fuam excufare 
^ignaviam. 33. Aliquid fciri po(Je in rebi^ naturaltbus Cartefium dare 
edocui(fe. 34. ^»i eaqua ad mentem excolendam inferviunt nihil ad 
aiitam humanam conferre fiatuunt^ apert} profiteri fe degere belluinam. 

I . in^ EM magnatn a me poftolas, V. C. nempe ut de Philofophorum 
f^^ Triumviratu hujus fcculi maxime infignium fententiam feram. 
Quorum qnidem de duobus nihil plane ftatuere pofTum, utpote 
quos nondum perlegi 5 nee e re credo fore mea eos unquara perle^ere, 
Miror equidem quod ex me quadras quid dc tertio illo fentiam, cum pra?- 
claram illam opinionem quam de co concepi plus femel publicc teftatus 
fim. Sed dum pon o fcifcitaris, quas potiffimum ob caufas illius Philo- 
fophiam tam aviJe fim amplexus , uberioris Refponfi argumenrum mihi 
fuppeditac importunior ilia interiogatio. Neque enim qujeftioeftuna 
atque fimplex, fed accufatiuncuhc cujufdam aculeo pra:armata, quafi 
Cartefiana omnia fine dele(5lu admitcerem & foverem. 

Verum multo aliter fe res habet ac fufpiciris. Quamvis enim incom- 
parabilis Philofophus in Iiivencis fuis ac Ratiociniis plerifque omnibus 
adeo fupra humanam fortem felix fit ac ingeniofuj uc, quod ubique fere 
prsftatjid nullubi eum non prjeftitifl'e credere cogi videamur ; me tamen 
Natura tam tardoac ha^fitabundo ingenio finxit, ut nulliusmortalisau- 
thoritas mentis aciem ita pocuerit unquam perftringere, ut hoc fafcino de- 
vindus eis Theorematis fidem haberem quorum Veritas fatis folidis ar- 
gumentis non fit fuffulta, mult6 minus eis qux propriis animi fenfibus ac 
ration! repugnant. Itaque breviter dicam ^ Tantum abeft ut tam avide 
Cartefiana omnia cruda coda perinde devorem^ utlibereapudteprofi- 
tendum cenfuerim, me in illius Scriptis obfervafie nonnulla qua? nullo 
pado deglutire poflutn. Quse oper« pretium fore exiftimo tibi recenfere, 
ut poftquam Cartefium perlcgeris, quod brcvi te fadurum fcribis, judi- 
cium tuum experiri polfim, an de cifdem Theorematis juxta mecum 
fentiasi 

D d 4 t.M 



no 



Epijiola H. Mori ad V. C. 



2. Ad triacaufarum genera revocare poflumusquicquidufpiamlapfus 
eft Gartelius. Nimiram vcl ad finiplicem nudamve inadvertentiam, 
qualisinomnesferemortalescaderefolet: Vel ad niinium five pruden- 
tial five honeftc-e cujufdam aftutia: ftudium, cujus haud adeo multi rei 
func ; Vel denique ad enormem quandam Mathematics certitodinis ac 
neceflitatis in fingulis fills conclufionibus aiFeftationem •, quo certeper- 
pauci adhuc afpirarunt in rebus naturalibus, nemo proifiis eb ufque per- 
venit,necfortaIiis unquain efl: perventmus. 

J. Ad primum genus referri poteft modus ille quern explicat Rcfra- 
(Sionis, Dioptric, cap. 2, & ratio fitiis imaginum in Reflexione, cap. 6. 
cumpaucisaliis, de quibus forfanmoxpluradicemus. 

4. Secundi generis duo infignia occurrunt exempla. Primum eft, ex- 
plicatio natursE Motus, quern dicit Temper efle reciprocum. Quje quidem 
notio maniteftis contradidionibus mihi Temper vi fa eft invoivi. Maluit 
tamen hoc modo obfcurare verbis fcientiam , quam non videri minus 
motiis tribuere terr^ quam aut Copernicus tribuit aut Tycho; imo 
omnem morum illi adimere, ut majorera gratiam Philofophise (ux conci- 
liaret, fibique meliijs caveret ab eis hominibus apud quos inveterata con- 
fiietudocivcaqueauthoritasplus valet quam luculentiftima qujevis de- 
monftratio. Manebat enimprcculdubioaltx mentiir.fixum durum il!ud 
Gahlaci fatum, qui tarn liberos circuitus terrx tribuendo circa Solem,li- 
bertatem fibi adcmitruamj grefl ufque proprios intra carcerislimites cir- 
cumfcripfir. 

Alterum exemplum eft de brutis animantibus, quas inanimes Machinas 
infenfataque Automata elle fingir. Qaod lepidum commentum ipfi fuic 
necelTecomminifcijncbrutorum arimas pariter ac noftras ex fija Philofo- 
phandi rationeconcluderetimmortales. Ciim enim firm iter teneret ne 
viliffimum quidem cogitandi actum cadere in Materiam qualitercunque 
modificatam, fi agnoviflet fenfiim inefle brutis, debuiflet etiam concedere 
fubftantiam ipfis inefte realiter a materia diftinftam, hoc eft, animam im- 
mortalem. Senfii igitur maluit bruta privare, quam fe finere infenfato- 
rum &captioforum hominum odiofis quajftiunculis de brutorum ftatu 
poft mortem irretiri & torqueri. 

Huic generi accenferi debet quod obiter profert Princip. part.3. Art.2. 
denoninveftigandisfinibusearumrerum quas in Naturae complexu vi- 
demus. Qiiomonitoproculdubio fibi praxavit ab importunis illis fi:ifci- 
tationibus quas male feriati homines urgere poftent, de univerfo genere 
tamCometarum quam Planetarum, uti etiam deStellis, quas totidem 
quafi Soles efte ipfe plane agnofcit. Admodum enira proclive erat porro 
interrogare, in quem finem tot Soles creaftetDeus, quibufve lucerenr. 
Et, cum in Planetis omnibus ( utpote qui eandem fere originem, ab in- 
cruftatis fcilicet folibus, cundcmque produdiionismodum, habuerint) fie 
terra, mare, aer, magnes, aurifodm^e, &c. qua^rere infuper, annon etiam 
tum bruta animalia, tum nobiliores iili incola?, homines , fingulis ineftent. 
Tranfcurrentes denique Planetas hofpitiumque fibi in aliquo vortice 
quxrentes, annon credibile fit novorum ipfos Terrarum orbium efte ja(fta 
rudimenta. E quibus fpinofis quseftionibus facillime fe expedire pofte 
fperabatCartefius, mature prsemonendo tam profundum efte. Dei confi- 

lium 



Epijiola H. Mori ^^ V, G. in 



Hum in Nature operibus, ut fummje fit temcritatis fines eorum invefti- 
gare. Novit enim homo nafuciflimus potiorem mult6 efle ignorantije 
fimulationem, quam intempeftiva' venditationem fcientia?. 

5 . Ad tertium genus Ipeclat id quod adhibet ad demonftrandum Rare- 
faftionem&Condenfationem fieri ad modumfpongijE; nempe Diftan- 
tiam, five fpatium, ac corpus idem efle realiter, nee ullam ullubi fingi 
pofle extenfionem qpoe non fit realis affedio alicujus corporis. Quod ftin- 
damenrum magnopere Cartefio placuit, quoniam cerritudine, fi fieri 
poteft , plufquam Mathematica fuum Rarefadionis & Condenfationis 
raodumconfirmat, acprajtereatotam doi^rinam de immenfis numero ac 
magnitudineVorticibus, deque particulisprimi dementi in infinitum di- 
vifi^jmirificcfiiffulcir. Mihi vero Fundamentom illud non arridet ullo 
modo. Turn quod rationes ilia? quas pro eo adducit Cartefius non fatis 
validsB fiint, prout fuse in literis meis probavi 5 tum quod innuit Materiarn 
autperfeindependenterexiftere, aut faltem ab omni ^eternitate fimul 
cura Deo extitifl'e, neceffario abipfo produ(aam eiquecoaevam. Quo- 
rum prius cum vera Dei notione plane aovsaToc eft^ pofterius durum ac 
temerarium. Quamvis non fit diffitendum fuifl'c Temper, atqueetiam- 
num efle, qui utraravis opinionem cum Dei Exiftentia cultuqucreligiofo 
ferio con)ungunt. 

PorrOj ad morbum hunc Mathematicum fummjeque certitudinis pru- 
riginem reducenda eft & ilia Cartefii de conclufionibus ex Mechanica 
motus neceflitate, peruniverfam fuam Philofophiam, perpetuo dedu- 
cendis magnifica Pollicitatio. Neque enim putabat Vir fagaciflimus fe 
fatis fecurum de ccrtitudine eorum modorum quibus Naturse Pheno- 
mena fieri aflerit, fi Divina confilia (quae variismodis eadem Phajno- 
mena exhibere poffint) cum Matcrise Motufque Icgibus mifcerentur, 
Sed ingens hie ardor atque ftudium dcducendi fingula ex certa hac atque 
inevitabili Materi^e lege Motufque, ejufdem menfura in univerfo Mundo 
Temper permanentis,generofum Cartefii ingenium ita effafcinavir, ut non 
raro praepropere nirais imaginatus fie fe id prasftitifle, quod tam efflitilim 
ubique prceftarc defiderat. Omiflis aliis, unum duntaxac, fed pra:fulgi- 
dum maximique momenti, producam exemplum, nempe de efformatione 
particularum ftriatarum, earundemque motu. Tantum enim abeft ut ne- 
ceflario fiant eo modo quo ille rem explicat, ut valde improbabile videa- , ^. , ^ 
tur,im6fornmimpofllbile, easitaefformari, aut formatas ejufmodi legi- Gallic. Et'que 

bus ra OVeri . "-f f^iu canmix 

Intorfionem enim particularum ftriatarum ex motu dobulorum Vor- tlL/!"' ? 
ncisperqucm tranfeunt onn aflerit, magifque vel minus mtortasefle a propmion de 
pro celeritate motus globulorum circaaxcm Vorticiscircumvolutorumj 'J^ gu'eUej paf-. 
Eas nempe qu« longius, magis, quae vero propiiis abfunt ab Axe, minus drms'qiffom 
intorqueri^ quemadmodum conftat ex* Artie, 90, &^i. tertias part. P'"^" «» mains 
Prineip. Philofophiae. Sed nulla prorfus videtur Mechanica neceflitas ut !!ff5,"^^^^Vf 
columella? illae triangulares communi vortieis raptu in gyrum vertantur que us panics 
circa proprios axes. Idem enim hie experiri poflTcmus in qualibet mate- '^" ^"onicu- 
ria, prxfertim in rotunda pariter aclonga, pofitaquein tubo vclcanali ^/l^wJcTncw 
aliquo Telluris axi parallelo. Hanc enim nemo fomniaverit ex raptu terra; endniupiuse- 
in circuitum, circa proprium itidem axcm in canali fuo gyratum iri. Pari aMrTsluIsm-- 

igitur chcs. 



112 



EpiftolaV].Uonad\.C. 



igitur, fi non potiori, ratione intelligamus triangulares illasparticulas in 
columuje formam produ(5las communi Vorticis mocu circumagi , nee 
tamen interim fibi ullos proprios gyros acquirere ex hac circumaftione. 
Nam zeque certum eft ( idque certicudine prorfus mechanica ) omnes glo- 
bules ab axe vorticis ilia circumrotationis vi repcUi, quam gravia omnia 
craflaque corpora verfus centrum terrse remitti; ita ut omne fubterfu- 
gium hinc pr^ecludi videatar inania refponfa comminifcenti. Quibus 
addas vel ipfam figuram harum columnarum triangularium magno fore 
impedimento iftis propriis ipfarum gyrationibus quaS fingit Cartefius. 
Nam fimul ac lentor ille materiae fatis fit induratus ad retinendam hanc 
formam triangularem, anguli columellarum adeo erunt robufti oh craffi- 
tiem fuam ut baud facile fiverint fe intorqueri. Redo igitur fed celerrimo 
curfu pergent triangulares hx columnulse per fpatia ilia triangularia fine 
ulla fuiintorfione,mod6 continaa ferie fpatiorum anguli in eifdem fere re- 
periantur lineis. 

Quod fi anguli horum fpatiorum triangularium in eifdem lineis non 
reperiantur, fed anguli & latera alternatim fe mutuo fecent ( quod fane 
fadu facilius videtur, globulis co fitu in formam ftabiliorem magifque 
compaiilam relabentibus ) videamus tandem an hoc modo res felicius 
fuccefl'erit, cxftiteritque ulla Mechanica neceffitas ut didlce columnulre 
in formam cochlearem torqucantur. Supponamus igitur materiam primi 
Elementi tranfeundo per fpatium triangulare ABC fibi acquifivifle 
figuram triangularem, ipfi vero hoc modo formats: proxime occurrere 




alteram fpatium triangulare D E F, angulis fuis prioris latera fecans, (i 
eonempe iitucommitierentur. Profedlo longe abeft ut intorqueantur hx 
particula? eis legibus quibus intorqueri contendit Cartefius. Nam tametfi 
Materia fubtililfima limul ac fatis lentuerit formam necefTario acquirac 
triangularem tran